The ancren riwle : a treatise on the rules and duties of monastic life

\ STUCHA I

THE LIBRARY

of
VICTORIA UNIVERSITY

Toronto

THE ANCREN RIWLE;

A TREATISE ON THE

RULES AND DUTIES OF MONASTIC LIEE.

EDITED AND TRANSLATED
FROM A SEMI-SAXON MS. OF THE THIRTEENTH CENTURY.

BY JAMES MORTON, B.D.,

VICAR OF HOLBEACH, PREBENDARY OF LINCOLN,
AND CHAPLATN TO THE RIGHT HON. EARL GREY.

LONDON:
PRINTED FOR THE CAMOEN SOCIETY.

MDCCCLI1I.

DA

20

Cl7

no. 57

LONDON ;

J. B. NICHOLS AND SONS, PRINTERS
PARLIAMENT-STREET.

[NO. LVII.]

COUNCIL

OF

THE CAMDEN SOCIETY

FOR THE YEAH 1852-3.

President,
THE BIGHT HON. LORD BRAYBROOKE, F.S.A.

WILLIAM HENRY BLAAUW, ESQ. M.A. F.S.A.

JOHN BRUCE, ESQ. Treas. S.A. Director.

JOHN PAYNE COLLIER, ESQ. V.P.S.A. Treasurer.

C. PURTON COOPER, ESQ. Q.C., D.C.L., F.R.S., F.S.A.

WILLIAM DURRANT COOPER, ESQ. F.S.A.

BOLTON CORNEY, ESQ. M.R.S.L.

WILLIAM RICHARD DRAKE, ESQ. F.S.A.

SIR HENRY ELLIS, K.H., F.R.S., Sec. S.A.

EDWARD FOSS, ESQ. F.S.A.

THE REV. JOSEPH HUNTER, F.S.A.

THE REV. LAMBERT B. LARKING, M.A.

PETER LEVESQUE, ESQ. F.S.A.

FREDERIC OUVRY, ESQ. F.S.A.

THE RT. HON. LORD VISCOUNT STRANGFORD, F.R.S. Dir.S.A.

WILLIAM J. THOMS, ESQ. F.S.A., Secretary.

The COUNCIL of the CAMDEN SOCIETY desire it to be under-
stood that they are not answerable for any opinions or observa-
tions that may appear in the Society's publications ; the Editors of
the several works being alone responsible for the same.

PREFACE.

THE Aticren Riwlea has long been known and appreciated by
many of those who have made the literary antiquities of England,
and the history of its language, the subject of their study and
research ; a class more numerous now, perhaps, than at any former
time. It has often been thought desirable that it should be printed,
in order that the interesting information to be derived from it with
regard to the state of society, the learning and manners, the moral
and religious teaching, and the language of the period in which it
was written, might become more generally accessible than it could be
when contained only in a few copies in MS. deposited in two of our
public libraries. Influenced by such motives, and desirous of
thereby forwarding the objects of the Camden Society, of which he
has the honour of being a member, the Editor has endeavoured, in
the intervals of professional labours and duties, and with such
limited abilities and means of illustration as he possesses, to prepare
it for the press, to which he now commits it, not without fear that
he may sometimes have failed to elucidate the obscurities of its
language, but in the hope that the result of his labour will be
favourably received and candidly judged.

• This is the original and proper title of the work. Regulae Inclusarum is added in Un-
hand writing commonly used in the seventeenth century. The Latin titles at the head of
some of the sections are taken from the margin of the Oxford MS.

vi PREFACE.

Four different copies of this work are extant They are described,
but not quite correctly, by the learned H. Wanley, in his Catalogue
of Ancient Manuscripts in the Anglo-Saxon and other Northern
Languages, appended to Dr. Hickes's Thesaurus Linguarum Septen-
trionalium.

1. The first is a quarto volume written on parchment, belonging
to Corpus Christi College, Cambridge, and marked ccccn. in
Nasmith's Catalogue of the curious and valuable library of that
institution. It is called Ancren Wisse,a and is said by Wanley b to
be abridged from a Latin work by Simon of Ghent, bishop of
Salisbury, addressed to his sisters, anchoresses of the order of St.
James.0

2. The second is Nero A. xiv. in the Cottonian collection in the
library of the British Museum ; a square volume nearly of the size
of a common octavo, written on parchment. The learned antiquary
Dr. Thomas Smith, in his Catalogue of the MSS. of the Cottonian
Library, published in 1696, describes it as the work of an anony-
mous author, written for the instruction of nuns, and, especially, for
the use of his sisters, who were anchoresses. He adds that there is
the same book in Latin in the library of Magdalen College, Oxford,
with an inscription indicating it to be the work of Simon of Ghent,
bishop of Salisbury, and addressed to his own sisters, anchoresses at
Tarente.d

m The government or instruction of nuns. b Page 149.

c A memorandum on the first page states that it was presented to the church of St.
James at Wigmore, by John Purcel, at the earnest request of Walter Lodele senior, the
Precentor. A curse is imprecated against any person who should alienate the book from
the said church, or should destroy its title.

d Smith, p. 50; Wanley, p. 228.

PREFACE. vii

3. Titus D. xvui. in the same collection ; a square octavo, on
parchment, but imperfect, wanting the first ten or twelve leaves.

4. Cleopatra C. vi. also in the Cottonian Collection; is of the
form and size of an imperial octavo, and written on parchment.

The Latin MS. of the same work, already mentioned, in the
library of Magdalen College, Oxford, is imperfect, the first part
being greatly abridged, and the eighth entirely omitted.

Another MS. copy of the same work in Latin, Vitellius E. vii.
was burned in the fatal conflagration which, in October, 1731,
destroyed or damaged a great number of the valuable MSS. of the
Cottonian Library. A copy of the same work in French, Vitellius
F. vii. was at the same time consumed in this disastrous fire.*

The text of this first printed edition is that of Nero A. xiv. It
has been collated with Titus D. xvm. and with Cleopatra C. vi.
The most remarkable variations, which are almost all merely verbal,
are printed at the foot of the page. The Oxford MS. also has been
examined throughout, and whatever illustrations it affords have been
carefully noted.

Smith, whom Wanley, and Mr. Planta, the compiler of the
enlarged Cottonian Catalogue, published in 1802, implicitly follow,
pronounces the Latin the original, and the vernacular text merely a
translation. It does not appear that Smith had any other ground
for this assertion than the inscription, or prefatory note, above
mentioned, prefixed to the Oxford MS.b Wanley rests his opinion

» It is thus described in Smith's Catalogue : " La Reule de femmes Religieuses et
Recluses; per Simonem de Gandavo, Episcopum Sarisburiensium, in usum sororum
ipsius." p. 103.

k " Hie incipit prohemium venerabilis Patris magistri Simonis de Gandavo, Episeopi
Sarum, in libruni de vita solitaria, quern scripsit sororibus suis anachoretis apud
Tarente." — MS. Oxon. p. 1.

viii PREFACE.

upon a collation made — he does not say by whom — of the semi-
Saxon with the Latin text of the lost MS. Vitellius E. vn.a

The Editor is unwillingly compelled to differ in opinion from men
so distinguished for their learning and abilities, and who have
rendered most important services to the literary antiquities of
England. After carefully examining and comparing the text now
printed with the Oxford MS. he believes that he has found evidence
in the work itself which clearly shews that the vernacular text is the
original, and the Lathi a translation, in many parts abridged and in
some enlarged, made at a comparatively recent period, when the
language in which the work had been originally written was
becoming obsolete. In particular, there are words in the Latin text
erroneously translated, and some not even translated at all, ap-
parently because the Latin translator did not know how to render
them, which could not have been if the vernacular had not existed
before the Latin text. Thus, in page 88, where rikelot, a magpie,
occurs, and in the corresponding passage of Cleopatra C. vi.
kikelot, we find in the Latin MS. kikelota.b In page 96, the
proverbial phrase, " Euer is J>e eie to J?e wude leie," is in the Latin,
" Evere ys the yerje to the wode lyjhe." In page 216 is
"heggen," which is rendered "hagges;c and "cage," in page 102,
is " kagya " in the Latin MS.d

• " Liber Simonis de Gandavo, Episcopi Sarisburiensis, de vita solitaria sororibus suis
anachoreticis, ex Latino translatus, ut per hujusce Bihliotbecae exemplar Lat. quod inscr.
Vitellius E. 7, (collatione facta) patet evidenter." — Wanley, p. 228.

b " Ane rikelot J>et cakele'S hire al J>et heo i-sihS ofter i-hereS." " Kykelotam ad
fabulandum quicquid videt et audit." — MS. Oxon. fol. 13.

c " J>eo ilke men seruetS itSe deofles curt J>et habbe'S i-wiued o J?eos seouen heggen."
" Et de quo officio serviunt criminosi in curia diaboli qui has septem hagges duxerunt in
uxores." — MS. Oxon. fol. 44.

" Hwe'Ser eni totilde ancre uondede euer J>is, J>et bekefi euer utward ase untowe brid

PREFACE.

Of mistranslations which pervert the sense of the original, we find
" urakele," signifying frail* translated vorax* The pronoun hore,
in page 222, their, is translated meretrix.0 Tale, in page 226,
meaning number, is rendered narratio in the Latin version .d Vren,
in page 286, to say the hours or prayers at stated times of the day, is
translated audire.6 In page 224, herboruwe, an arbour, or lodging,
is in the Latin herbarium? Bode, in page 400, an offer, is absurdly
rendered corpus* These imperfections in the Latin text are surely
sufficient to warrant the conclusion that it is not the original, but a
translation of the Ancren Riwle. And it is further to be observed
that, in the Latin codex, not only is the first part, or book, greatly
abridged, or rather mutilated, but the eighth, or last part, is wholly

ine cage." "Nunquid aliquotiens hoc expertae sunt anachoretae, vel sanctimoniales
exterius rostrantes, ad modum avis indisciplinatae in kagyfi, exire nitentis." — Fol. 16.

» or wretched, from A.-S. wrseclic, id.

b "}>et eueriche efter his stat boruwe et tisse uraJcele worlde so lutel so heo euer mei."
" Religio recta est ut quilibet secundum suum statum accommodet, seu mutuo accipiat a
voraci mundo quanto minus potest cibi vel vestimenti, possessionis, aut cujuscunque rei
mundanae." — Fol. 40 b.

e " Swuch feste makeS sum of hore J>et weneS J>et heo do wel, ase dusie men ~) adotede
deft hire to understonden." " Tale conviviam facit quandoque meretrix. Putat quod
benefacit, sicut stolidoe et amantes sibi dant intelligere." — Fol. 46.

d "He haue^ so monie bustes ful of his letuaries — J>e luSere leche of belle. J>enc her of
the tale of his ampuiles." "Tot habet pixides, maledictus medicus infernalis, plenas
electuariis. Cogitetis hie de narratione de ejus ampullis." — Fol. 46 b.

e " Ofte, leoue sustren, ge schulen vren lease uorte reden more." " Ssepe, caras sorores,
debetis minus audire, ut plus legatis." — Fol. 62.

1 " Of swuche flures make )m his herboruwe wiflinnen J>e suluen." " Ex his fac sibi
herbarium intra semetipsam." — Fol. 62.

* " Nolde a mon, uor on of J>eos, giuen al J>et he ouhte ? And alle Jjeos J>inges somed,
agean mine bode, nebeo'S nout wurS a nelde." " Pro uno istorum, numquid daret homo
quicquid haberet ? Et haec omnia simul in comparatione ad corpus meum non valent
acum."— Fol. 92.

CAMD. SOC. b

PREFACE.

omitted, and that intentionally, as we learn from the words of the
translator himself, or his transcriber, at the conclusion of the seventh
part8 And yet, Wanley asserts that the vernacular text is an
abridgment of the Latin.b In comparing together the two texts, it
is found, indeed, that there are a few passages in the Latin which
are not in the semi-Saxon ; but, on the other hand, there are a
greater number in the latter which are not in the former. In
general the two agree pretty closely with each other, with the
exception, already noticed, of the mutilation of the first, and the
complete omission of the last part.

It is further asserted by Wanley, who appears to have read only
a few pages at the beginning of the work, that the anchoresses to
whom it is addressed were of the order of St. James ; c an order not
mentioned elsewhere as having existed in England, or even in
Europe. This error may easily have originated from misapprehen-
sion of the following passage : " If any ignorant person ask you of
what order ye are, say that ye are of the order of St. James. If
such answer seem strange and singular to him, ask him what is
order, and where he can find in Scripture religion more plainly
described than in the canonical epistle of St. James ? He saith what
religion is, and right order. ' Pure religion, and without stain, is to
visit and assist widows and orphans, and to keep himself pure and
unstained from the world.' Thus doth St. James describe religion
and order." d All that can justly be inferred from this passage is,
that the profession of these nuns was to aim at being good Christians,
following the rule of charity, as laid down by St. James ; which
they might do without necessarily attaching themselves to any one

" Explicit liber Septimus de Vita Solitaria. Octavus omnino taceatur."
b Wanley, p. 149. « Ibid. rt Page 9.

PREFACE. XI

of the existing monastic orders. If a monastic order of St. James
had really existed, and they had belonged to it, their saying so
could not have seemed strange or singular ; but their saying that
they were of an order which had no existence might well excite
surprise, at first, until it was explained.

It is certain that afterwards they were incorporated with the Cis-
tertian order ;a but, at the period when this work was written, it
does not appear that they were even under the government of any
spiritual superior, or connected with any other religious community,
although, from the general tenor of this treatise, it may be doubted
whether the author did not exercise some authority or superintend-
ence over them. The whole society consisted only of three ladies,
of good family, with their domestic servants or lay sisters ; and they
appear to have retired from the world for the sake of engaging,
without interruption, in pious exercises and devout meditations. We
learn that they were in the bloom of youth when this work was
addressed to them, and that they were three sisters, having the same
father and mother ; b but there is no valid reason to believe, with
Smith and Wanley, that they were the Author's own sisters. The
contrary may even fairly be inferred from his uniform silence upon
the subject, especially upon occasions when it would have been
natural to him to allude to it had such consanguinity existed between
them. . When he addresses them as his dear sisters, he only uses the
form of speech commonly adopted in convents, where nuns are
usually spoken of as sisters or mothers, and monks as brothers or
fathers.

Rot. Fin. 50 Hen. III. m. 8, ap. Dugd. Monast. i. 887, ed. 1655.
p. 192.

xii PREFACE.

The house in which these sisters dwelt was at Tarente, in Dorset-
shire, called also Tarrant-Kaines, Kaineston, or Kingston. It was
situated near Cray ford-bridge, on the river Stoure, lower down than
Blandford.* The nunnery being suppressed at an early period, soon
after Henry VIII. quarrelled with the pope, the buildings were
shortly after demolished ; and all traces of them had disappeared long
before 1661, when Dugdale published the second volume of his
Monasticon.b

The original founder was Ralph de Kahaines, whose father,
Ralph, came from Normandy with William the Conqueror. In the
time of Richard I. he built near his mansion-house at Tarente, " a
little monastery for nuns, which his son William increased; and,
among other gifts, gave all the tithe of the bread made in his house,
wherever he might be in his demesne, except the king's bread, and
all the tithe of salt pork, and of cattle killed in his house every
year." °

Richard Poor, who lived about a century later than Ralph de
Kahaines, and was successively dean of Salisbury, bishop of Chi-
chester, bishop of Salisbury, and bishop of Durham, is also said to
have been the founder of this religious house,d it being customary to
call those persons founders of any religious institution which they
had considerably augmented by their benefactions. Perhaps Bishop
Poor rebuilt or enlarged the house, and augmented its revenues.
He was a man likely to have done so, being of a pious and generous
disposition, and born at Tarente, where he also died in 1237. Of
this prelate, Matthew Paris speaks in very high terms of cominenda-

Leland's Itin. vi. 51. b Dugdale. c Ibid.

Carta R. Hen. III. de Protectione, ap. Dugdale, Monast.

PREFACE. xiii

tion, and gives the following account of his death. "Perceiving
that the time was at hand when he must leave this world, he assem-
bled the people and addressed them in a very impressive and edify-
ing discourse, telling them that he felt that his death was near. On
the morrow, when his illness was increased, he renewed his exhorta-
tions to them, and bade them all farewell, asking their forgiveness if
he had offended any of them. On the third day he sent for his
domestics and retainers, and distributed gifts among them according
to their merit, calmly and deliberately settled his worldly affairs, and
took leave of his friends one by one ; when, it being the hour of
Compline, he joined in the prayers, and, while pronouncing the
verse, * I will both lay me down in peace and sleep/ he fell asleep in
the Lord."

We learn from Tanner that this monastery was dedicated to the
honour of the blessed Virgin Mary and all Saints. From a charter
of Henry III. " De Manerio de Husseburn," before referred to, it is
clear that the recluses were of the Cistertian order.

The yearly revenue of the house at the time of the dissolution
amounted to 2391. Us. Wd. The net income was 214Z. 7s. 9cL
Willis says, it was surrendered by the abbess and eighteen nuns.
A pension of 40Z. yearly was still payable to the abbess in 1553,
with smaller pensions to seven of the nuns. The common seal of
the community had for its subject a nun on her knees in the attitude
of praying to the Virgin and Child : the legend, " Sigillura Conventus
de Tarent." The editors of Dugdale observe that the impression of
it in red wax is attached to the surrender, dated 30th March, 30th
Hen. VIII. in the Augmentation Office. Hutchins, in his History
of Dorsetshire, says, that the armorial bearings of the monastery
were to be seen in one of the windows of Wolveton House, in that

Xiv PREFACE.

county; viz. Azure, a cross potence argent, in the first quarter
the Virgin Mary sitting.

After the dissolution, the abbey with the manor of Preston, or
Tarrant Crawford, were granted, for lands in Kent in reversion, to
Thomas Wyatt They were again granted, in the 38th of Henry
VIII. to Richard Savage and W. Strangeways, and on the first of
Mary to Nicholas Rokewode.

Concerning Simon of Ghent, the reputed author of the Ancren
Riwle, very little information is now to be found. He was born in
London or Westminster,* and his father was of Flanders ; b from
which circumstance it may be inferred that he was called Gandavus —
of Ghent. He was Archdeacon of Oxford in 1284,c was consecrated
Bishop of Salisbury in November, 1297, and was one of the bishops
who officiated at the coronation of King Edward II. at Westminster,
on the 21st Sept 1307.d He died May 31st, 1315. He is said to
have been greatly skilled in theology, and to have been the author of
numerous statutes for the government of the church of Salisbury,
which were still in force in the time of James I. He gave permis-
sion to the inhabitants of Salisbury to fortify their city with walls
and ditches. It is also recorded of him that he addressed a long
epistle to Pope Boniface VIII. on the 28th of April, 1302, in which
he complains of the scandals which have arisen in his church, in con-
sequence of the stalls having been given to foreigners.6 The belief
that he is the Author of the Ancren Riwle rests solely on the autho-
rity of the anonymous prefatory note, already mentioned, prefixed to

• Godwin, de Prsesulibus Angliae Commentarius, p. 347.

b Fabr. Bibl. Med. et infim. Lat. lib. xiii. p. 532.

c Reg. Pecham, ap. Tanner, 307, note d.

d Thome, ap. X. Scriptores Twysdeni, col. 2007.

f MS. Baliol, 199 [Gaines], f. 217. Tanner, p. 307, note h.

PREFACE. XV

the Latin copy of the work in the library of Magdalen College,
Oxford ; and there are facts and circumstances which render it
extremely doubtful, if not altogether improbable. The language in
which it is written is evidently that of the first quarter of the thir-
teenth century. It does not greatly differ from that of La3amon,
which has been clearly shewn to have been written not later than
1205. a The work itself contains evidence of having been written by
a person of extensive learning and great experience, and therefore of
mature age. But Bishop Simon, who lived until 1315, could not
have been of mature age even in 1250, if we could suppose the work
to have been of so late a date. Wanley, who, in describing the four
different copies of the work, attributes it to Simon of Ghent, had
evidently some doubt upon the subject, for upon one occasion he
speaks of it as merely supposed.15 No other person is anywhere
mentioned as having written it ; but there are circumstances which
render it not improbable that Bishop Poor was the author, and
wrote it for the use of the nuns at the time when he re-established
or enlarged the monastery. He was born at Tarente, and evidently
took great interest in the place. It was the scene of his exemplary
death, and he chose to be buried there.0 His great learning, his
active benevolence, the sanctity of his life, and his tender concern
for the spiritual welfare of his friends and dependents, shewn in the
pious exhortations which he repeatedly addressed to them immedi-
ately before his death, agree well with the lessons of piety and
morality so earnestly and affectionately addressed, in this book, to
the anchoresses of Tarente.

• Preface to Lajamon, pp. xviii. xix. b " Ut putatur." Wanley, p. 247.

c "Tharentae, in monialium coenobio a se constructo voluit tumulari." Godwin, p. 740.
A note, however, informs us that his heart only was buried at Tarente, his body at Salisbury.

Xvi PREFACE.

Whoever was the author, he must have been a man of great learn-
ing, extensively and intimately conversant with the Holy Scriptures,
and with the theological and ethical literature of the age in which he
lived. He very frequently quotes the sacred volume, and also the
works of Jerome, Augustine, Benedict, Gregory, Bernard, Anselm,
and other approved writers. His acquaintance with the Roman
classics may be inferred from his quoting Ovid a and Horace.b As
some of the Latin quotations are not translated, it may perhaps be
inferred that the sisters were not ignorant of that language, without
some knowledge of which, as the services of the church were in
Latin, they could not well "pray with the understanding."0

The treatise is divided into eight parts or books : 1. Of Devo-
tional Services. 2. Of the Government of the External Senses in
keeping the Heart. 3. Moral Lessons and Examples. Reasons
for embracing a Monastic Life. 4. Of Temptations, and the Means
of Avoiding and Resisting them. 5. Of Confession. 6. Of Penance
and Amendment. 7. Of Love or Charity. 8. Of Domestic and
Social Duties. In treating of these subjects the Author affords us
many incidental glimpses of the state of society and manners, of the
way of living of the recluses, of their dress, and their servants, of
whom each sister had one woman to wait on her.

We are especially furnished in this work with much information
on the state of religion. We find the doctrine of transubstantiation,d
and of purgatory,6 the adoration of the Virgin Mary,f and of the
Cross8 and relics,h auricular confession,1 the use of images in

' P- 326. •> p. 120. <= 1 Corinthians, xiv. 15.

d pp. 16, 262. < pp. 126, 228, 328. ' p. 38, et sey.

* P- JS- h Ibid. ' p. 298, et seq.

PREFACE. xvii

religious services,* and, except indulgences, which are not mentioned,
all other usages and practices of the church of Rome at the same period,
fully received. Of saints, we read of the adoration of the Virgin only,
but we can hardly doubt that the invocation of other canonised saints
was likewise practised, since it was in use in England two hundred
years before this period, as we learn from the homilies of ^lfric.b In
all other points the religious belief and practices of the Anglo-Saxon
church at that period appear to have differed little from the primi-
tive, or apostolic church. Transubstantiation is distinctly disavowed
by jElfric.0 And there is a prayer in the present work,d from
which, if it stood alone, we might reasonably infer that the same
doctrine formed no part of the creed of the learned and pious
Author. But, as the doctrine in question appears, from other
passages, to have been received and professed by him, we may con-
clude that this prayer is a relic transmitted from primitive times,
and not yet expunged from the liturgical services of the church.

The Ancren Riwle is written in a plain, unambitious style, and
with scarcely any attempt at rhetorical ornament. The spelling,
whether from carelessness or want of system, is of an uncommon
and unsettled character, and may be pronounced barbarous and
uncouth. U and v are used indiscriminately for each other, and
for /. Thus uvel,e evil, is written vuel ; fiht, fight, is uiht or viht ;
folc is uolc or vole ; fifte is uifte or vifte : t is often substituted for
}>, as in tis, teo, tenne, for ]>is, J?eo, ]>enne : c and k change places ;

» P. 298, et seq. b Homilies, vol. ii. p. 262. c P. 34.

d Prayers were addressed to God through the intercession of saints and angels even in
the 7th century. See " Rituale Ecclesias Dunelmensis," published by the Surtees Society
in 1840. See also the Menologium Poeticum, in Hickes's Thesaurus, vol. i. pp. 203—208.

e ubel in German. A.-S. yfel.
CAMD. SOC. C

Xviii PREFACE.

thus we have cund or kund, crocke or krocke, i-cnowen or
i-knowen.

The language is semi-Saxon, or Anglo-Saxon somewhat changed ;
and in the first of the various stages through which it had to pass
before it arrived at the copiousness and elegance of the present
English. By the disuse of most of the inflections that mark the
oblique cases of nouns the grammatical structure is rendered more
plain and simple without being less clear and exact. The disuse,
also, for the most part, of genders in the names of things without
life, contributes to the same effect. Yet, as these changes are partial
and incomplete, enough of the more ancient characteristics of the
language is left to justify the inference that the innovations are
recent. Not only is es of the genitive case retained, but we very
often meet with the dative and the accusative in e, and the accusa-
tive in en, as )?en, the. We also meet occasionally with the genitive
plural in re, from the Saxon ra; and ne and ene, from ena. Thus,
" alre ]?eauwene moder,"a the mother of all virtues ; mu'3ene,b of
mouths; monne, ofmen.c The cases and genders of adjectives are
generally disused, but not always. Thus, " ideles J?ouhtes ;"d " euer-
ichesweis;"6 "of reades monnes blode;"f "ones cunnes ;"g "ed-
modies monnes bonen."h The moods and tenses of verbs are little
altered from the older forms, and in many words they are not
changed at all. The infinitive, which in pure Saxon ends invari-
ably in an, is changed into en, as habben, helen, from habban, haelan.
"end" in the present participle becomes "inde." In one or two instances

• p. 278, 1. 21. b « miv5ene swetest," p, 102, 1. 25.

c " monne sorest," p. 382, 1. 18. d p. 144, 1. 18. « p. 218, 1. 18.

' p. 402, 1. 19. ,• p. 206, 1. 23. >• p. 246, 1. 23.

PREFACE. xix

the final n is dropped, as in warnie,* to warn, i-wur8e,b to be, windwe,
to winnow.0 Of things being considered as masculine or feminine,
we meet with such examples as these : "pot ]>et wallet swufte nule
he beon ouerladen?"d "pewombepot ]?et walleft euer of metes,
and more of drunches ; he is so neih neihebur to J?et fulitowene lim
]>et heo deleft mid him ]>e brune of hire hete." e

It has long been a prevailing opinion that an immediate and rapid
change in the language of England was effected in consequence of
the Norman invasion. But a careful investigation of the matter will
shew that from a remote period the Anglo-Saxon tongue had been
gradually changing, and becoming more copious and less strict in its
adherence to its ancient grammatical forms and rules. We perceive
a great difference between its more ancient state, as exhibited in the
poem of Beowulf, and the state in which we find it in the works of
King Alfred, and in the homilies of ^Ifric and the Saxon Chronicle.
The earlier pages of the Chronicle itself, commenced in the ninth
century, differ materially from its conclusion in 1154. This pro-
gressive change began long before the Norman invasion. It was a
natural consequence of the frequent intercourse of the Saxons with
their neighbours in Normandy, that many Norman words had been
already introduced into England, so that the Conquest only acce-
lerated in some measure the change previously begun. Similar
changes have been wrought in all languages, with or without the
intervention of foreigners. If we compare Otfrid's Paraphrase of

• pp. 54, 1. 27; 64, 1. 9. b pp. 86, 1. 10; 96, 1. 22.

r p. 270, e. d p. 368,1. 21.

e Ibid. 1. 23. Hond, hand, is feminine, p. 148, 1. 6; bouh, a branch, is masculine,
p. 150, 1. 6; peintunge, painting, is fern. p. 392, 1. 16; clennesse is fern. p. 398, 1. 9.
Sometimes a noun is masc. in one place, and fern, in another : thus, luue, in p. 466, 1. 5,
is fern.; in 1. 12, masc.: figer, a Jig-tree, is fern, and neuter, p. 150, 1. 18 and 1. 4.

xx PREFACE.

the Gospels with the Nibelungen Not, and the latter with the modern
German of Wieland or Schiller, we shall see a difference quite as
great as we find between the ancient Saxon poem of Beowulf and the
Ancren Riwle, and again between this and the English of the pre-
sent age. A similar observation may be made with regard to the
French tongue, if we compare the more ancient Fabliaux with the
language of Froissart, and that with the modern French of Fenelon
or Boileau.

The Anglo-Saxons and the Normans in England were, for a con-
siderable time after the Conquest, in a similar position with regard
to language to that of the English and Celtic races in Britain at
present. The native Irish, Welsh, and Gael, although many of them
find it convenient, and often necessary, to understand and speak
English, yet communicate with men of their own race in their native
tongue, which they prefer and cherish, as they do the sentiment of
their nationality. In like manner would the Anglo-Saxons, living
among the Normans, converse with each other in their own language,
and delight in it, as belonging to their race. In the case, however,
of such mixture of races, when there is a considerable disproportion
between the numbers of the one and the other, it usually happens
that the speech of the more numerous race becomes, sooner or later,
the language of the whole nation. This, however, has seldom taken
place without an intermixing and blending together of both lan-
guages in some measure according to their numbers respectively and
the degrees of their civilisation. The English language, as we find
it in the time of Chaucer, had adopted a vast number of Norman-
French words which had not yet been incorporated with it in the
twelfth and thirteenth centuries. In the metrical chronicle of La}a-
mon, Sir F. Madden, the learned editor of that important work,

PREFACE. Xxi

found only 90 French words in 50,000 verses.* This appears an
extraordinary fact, when we consider that the Norman-French had
now been the language of the ruling powers and of the courts of
law for 120 years. In the present work, which is apparently not
much more recent than the older of the two texts of La3amon, and
nearly resembles it in most other points, there is a large infusion of
Norman words, owing, probably to the peculiar subjects treated of in
it, which are theological and moral, in speaking of which, terms
derived from the Latin would readily occur to the mind of a learned
ecclesiastic much conversant with that language, and with the works
on similar subjects written in it.

The learned Dr. Smith above referred to, a competent judge
of the language, says of the Ancren Riwle that it differs little
from the Saxon.b Wanley calls it Norman-Saxon, and, with
less reason, adds that it is written in a Northern dialect ,c If
it were so, it must contain many of the peculiarities of the language
spoken in after-times by the descendants of the Danish invaders
whom King Alfred settled in the north-eastern provinces of his
kingdom. These peculiarities are fully detailed by the learned Dr.
Hickes in his valuable Thesaurus Ling. Vett Septentrionalium,d and
of which abundant examples may be seen in the Durham Ritual,
edited for the Surtees Society, in 1840, by the Rev. Joseph
Stevenson, Vicar of Leighton Buzzard. In order to enable the
reader to form his own opinion upon this question, it is necessary
to mention only a very small number of the peculiarities that abound
in this Northern dialect. In the Dano-Saxon, then, i often takes the

a La^amon's Brut, vol. i. p. xxiii.

b " Parum a Saxonico abludit." Catalogua Bibl. Cotton, p. 141.

<= Wanley, Antiq. Lit. Sept. p. 228. d P. 88, et teq.

PREFACE.

place where we find e in Anglo-Saxon words ; as in bioft, fiond,
hiora, for beoft, feond, heora. The prefix ge is changed to gi or gie ;
as in giher, gilefde, gitriva, gicvoeme, gislog, for geher, gelefde, &c. ;
a is put for o, as hearte for heorte ; o for e, thus healo, blostmo, for
heale, blostme. In the infinitive mood of verbs, and in many words
ending in en, the final n is omitted ; as in gidoa, gigladia, arisa,
giemonigfaldiga, wosa, for gedon, gegladian, arisan, gemonigfealdan,
wesan ; sawela is put for sawlen ; mec, J>ec, J>erh, steft, mr$, are put
for me, ]?e, J?urh, stefn, mid. But none of these, nor any other Scan-
dinavianisms, are to be found in the present work ; unless, indeed,
it may be thought that the three infinitives, warnie, windwe, and
i-wur3e, that have lost their final n, are northern words. But this
surely would be too slight a foundation for the opinion that the
whole book is in this dialect.

There are circumstances which make it not improbable that the
dialect in which it is written is that which was spoken in the West of
England in the thirteenth century It bears a considerable resem-
blance to the older text of La3amon,a which, from internal evidence,

• The following extract will help the reader to form his own conclusion on this point :

; Her mon mai arede
of Arfture t>an king,
hu he twelf jere
aeoiSen wuneden here
inne grift ~) inne friSe,
in alle uaejernesse.
Na man him ne faht wi iS,
no he ne makede nan un-fri'S;

ne miht nauere nan man
bi-}>enchen of blissen,
J>at weoren in ai J?eode
mare )>an i J?isse.
ne mihte nauere mon cunne
nan swa muchel wunne,
swa wes mid Arfture
•J mid his folke here."

Here man may tell of Arthur the King, how he afterwards dwelt here in peace and in
amity in all fairness. No man fought with him, nor made he any strife; might never any
man bethink of bliss that were greater in any country than in this. Might never man
know any so mickle joy as was with Arthur, and with his folk here ! Vol. ii. p. 531.

PREFACE. xxiii

is known to have been written on the banks of the Severn. If
Bishop Poor, who was a native of Tarente, wrote the present work
he would naturally write it in the language of his native district,
which could not be very different from that of Gloucestershire, as
there was no settlement of a multitude of foreigners in that part of
the kingdom to corrupt or change the common speech.

In conclusion, the Editor subjoins an extract from the Cambridge
copy of this work, being the specimen given by Wanley, page 149 :

This an Boc is todealet in eahte lesse Boke. Nu mine leoue
sustren, ]?is boc ich todeala on eahte destinctiuns, ]>set ge cleopied a
dalen, 7 euch wrSute monglunge spekeiS al bi him sealf of sunder-
liche J?inges ; 7 ]>ah euchan riht failed efter oiSer, 7 is ]?e leatere
eauer iteiet to ]?e earre.

The earste dale spekeiS al of ower seruise.

The oiSer is hu ge schulen Jmrh owr fif wittes witen ower heorte
J7aet ordre 7 religiun 7 sawle lif is inne. 7 Jns destinciun aren
chapitres fiue, as fif stucchen after fif wittes ]?e witeiS ]?e heorte as
wakemen hwer sa ha beoiS trewe. 7 spekeft of euch hwet sunder
lepes o rawe.

The Jmdde dale is of anes cunnes fuheles J?e DaurS i |?e sawter
eueneiS him seolf to as he were ancre. 7 hu ]?e cumde b of ]?e ilke
fuheles beo"$ ancren iliche.

The feorSe dale is of fleschliche fondunges. 7 gastliche baiSe,
7 comfort ageines ham, 7 of hare saluen.

The fifte dale is of schrifte.

The seste dale is of penitence.

The seoueiSe of schir heorte hwi me ah 7 hwi me schal ihu
crist luuien. 7 hwet binimeiS us his luue, 7 let us him to luuien.

The eahtuSe dale is al of J>e uttre riwle, earst of mete 7 of
drunch 7 of oiSre Binges J?set falleft ]>er abuten. )?refter of |>e ]>inges

» cleopie'S. b cunde.

PREFACE.

Jre ge mahen underuon 7 hwet Binges ge mahen witen oiSer habben.
J>refter of ower claftes 7 of swucche Binges as J?er abuten failed,
J?refter of ower werkes, of doddunge *? of blodletunge. Of ower
meidenes rivvle a least hu ge ham schulen leoflich learen.

CONTENTS.

PAGE

INTRODUCTION ...... 3

Qualifications required in those who make profession ... 7

The primitive Hermits followed St. James's Rule ... 11

Division of the Treatise into eight parts . . . . 13

PART I. — OF DIVINE SERVICE.

Morning devotions in private . . . . . 17

Adoration of the Cross, and of the Virgin Mary . . . 19

Canonical hours, anniversaries, commendations . . . 21 — 25

Supplications to the Holy Trinity and to Christ ... 27

Prayers for pardon, for benefactors, and the dead . . . 29 — 31

Meditations; prayers at mass; adoration of the cross . . . 33 — 35

Liturgical directions . . . . . 37

Invocation and worship of the Blessed Virgin. Her joys . . 39—43

Private devotions; graces ..... 45

PART II. — ON KEEPING THE HEART.
Moral influence of the Senses. 1 . OF SIGHT.

The parlour windows to be avoided . . . ...'•',. 51

Eve's temptation began by the eye .... 53

Dinah's honour lost from her being seen ..... 55

David's sin caused by his seeing Bathsheba . . '.. " • 57

The command to cover a pit instanced .... 59

Evil consequences of unguarded looks. Warnings . , .61 — 63

2. OF SPEECH. Caution to be used in speaking ... 65
Eve and the Blessed Virgin contrasted .... 67

The presence of a witness required, even at confession ... 69

Proper and improper subjects of conversation ... 71

Silence commended ...... 73

Talkativeness blamed ...... 75

The Virgin Mary spoke little ..... 77

Spiritual fruits of silence ..... 79

3. OF HEARING. Evil speaking condemned

Different kinds of evil speaking ..... 83

Flattery, backbiting ...... 85

OF SIGHT, SPEECH, AND HEARING IN COMMON ... 91
Worldly sights adverse to meditation ....

Holy anchoresses rewarded in Heaven ....

Seductive speech condemned .....

The love of Christ alone to be desired .

CAMD. SOC. d

xx vi CONTENTS.

PAGE

The Bride in Canticles ....

Who those are whom Christ loveth

4. OP SMELL

Calvary a place of loathsome smells

The patience of Christ a lesson to anchoresses

5. OP TOUCH OR FEELING. Christ's suffering on the cross

The sharpness of his pain. His bitter drink . . 113 — 115

Meditations on death and judgment enjoined . . 117

PART III. — MORAL LESSONS AND EXAMPLES. REASONS FOR EMBRACING A MONASTIC LIFE.

Remedies against anger .....

Patience of Christ and the saints ....

Wrongs borne with patience become benefits

The wicked are God's instruments of discipline . . .

False and true anchoresses ..... 129 — 133

A religious house compared to a bird's nest ....

The crucifix. Confession . . . . . 137

Mortification of the flesh by toil and discipline . . . 139

The aspirations of the soul impeded by the body . . . 141

The anchoress compared to an anchor ....

Eight reasons for watchfulness and diligence . . . 145

Merit rendered worthless by ostentation .... 147

The folly of seeking the world's applause .... 149

Merit boasted of perishes like a barked tree . . . . 151

The meanest most vain. Pedlar and mercer . . . 153

Solitary meditation. Isaac, Jacob, Jeremiah . . . 155 — 157

John the Baptist. The Blessed Virgin .... 159—161

Holy men and women who loved solitude . . . . 1 63

Eight reasons for retirement from the world . . . . 165

A true anchoress compared to Queen Esther . . . . 171

A false anchoress to Shemei . . . . . 173

Recluses are like criminals fleeing to sanctuary . . . 175

A sense of frailty necessary to humility . . . • . 177

PART IV. — OF TEMPTATIONS.

Outward and inward temptations .... 181
Spiritual benefits of sickness . . . . .183

Man's wickedness; God's chastening rod . . . . 185

Love and obedience better than hard penance , . . 187

When suffering, meditate on the sufferings of Christ . . . 189

Afflictions are God's ambassadors . . . . 191

The anchoresses of Tarente three sisters . . . . 193

The pious often most strongly tempted . . . . 197

The seven deadly sins : PRIDE . . . . . 199

ENVY, WRATH, SLOTH, COVETOUSNESS .... 201 — 203

GREEDINESS, LECHERY . . ._ . . 205

Shameful depravity of licentiousness .... 207

Sins that proceed from pride and sloth .... 209

The proud are the devil's trumpeters .... 211

The wrathful man. The sluggard . . . . 213
The covetous man. The glutton . . . . .215

The foulness of lechery ...... 217

CONTENTS.

xxvii

Gradual progress of temptation

Craftiness of the tempter. Legendary tale

Sources of consolation to the tempted

Why God suffers us to be tempted

Saints tempted. Legendary tale .

The conqueror of temptation crowned

Means of resisting temptation . .

The present a shadow of the future .

The efficacy of prayer. Tearful prayers

The power of faith. — Envy ; Wrath ; Peace and Love

In union is strength : examples. Evils of discord

Tale-bearers. Sloth. Covetousness

Christ's sufferings from poverty and want

Of Gluttony. Of Incontinence. Real presence

Prayers, messengers to Heaven, bring divine help

Faith baffles the subtlety of the tempter

Ishbosheth slain through sloth and carelessness

The remembrance of past sins tempteth

Remedies against vices. Pride. Humility .

The humility of Christ ....

The remedy of Envy ; of Wrath; of Indolence; of Covetousness

Temptations are to be driven away

The wounds of Christ a refuge to the soul .

The cross a shield. St. Benedict's remedy

Sin, at first a spark, kindleth a great fire

PART V. — OF CONFESSION.

Efficacy of confession ....

Sin not to be palliated or excused

The last judgment ....

Confession must be bitter and sorrowful

Miserable state of the guilty

Sin driveth away our guardian angel

Confession must be plain, complete, and undisguised

Accomplice, place, time, and manner of sin

How often, and why sin has been committed

Sin will at last be shamefully exposed

Confession not to be delayed

It must be humble; with shame, fear, and hope .

Sinfulness of presumption, and of despair

Confession must be prudent, truthful, and voluntary

It must be of our own sins only; and premeditated

Cautions with regard to confession

Trivial faults; penance; absolution . .

PART VI. — OF PENANCE.

The elect are of three kinds

1. Good pilgrims; 2. Dead with Christ; 3. Crucified with Christ

Pain and shame are a ladder reaching to Heaven

Elijah's chariot of fire. The flaming sword .

Heavenly joy the reward of earthly suffering .

St. Peter; St. Andrew; St. Lawrence; St. Katherine

PAGE

219—221

223—225

227

233

235—237

2aa

241
243

245—247
249—251
253—255
257—259
261

261—263
265

267—271
273
275

277—279
281

283—289
291
293
295
297

301—303
305
307
309
311
313

315—317
319
321
323
327

329—333
335

337—339

341—343
345
347

349
351—353

355

357
359—361

363

X.xviii CONTENTS.

PAGE

The foolish, when sick, refuse bitter medicine

Christ stood between us and punishment

Cautions against carnal ease and indulgence .

St. Agatha. Legendary miracle .....

The three Marys, three kinds of bitterness ....

The way to sweetness is through bitterness ....

Recluses compared to young trees fenced with thorns . .

Unjust contempt is to be borne with meekness

Love maketh all things easy .....

PART VII. — OF LOVE.

A pure heart essential to love ..... 387

What God has done to win our love .... 389
A parable of the love of Christ ..... 389—391
The cross of Christ our shield ; his love to our souls . . . 393 — 395

Baptism, tears, and blood, baths to cleanse the soul . . . 397

What Christ will give for our love .... 399

He sheds rays of love from the cross .... 401

The widow of Sarepta's two sticks an emblem of the cross . . 403

How Christ's love is requited ..... 405

Greek fire, 403. It betokeneth spiritual lore . . . 407
Love bindeth our Lord — is the supreme rule . ' . . 409 — 411

PART VIII. — OF DOMESTIC MATTERS.

Times of holy communion ; food; and abstinence . . . 413

Intercourse with the world without improper . . . 415

Alms, gifts. Keeping of cattle improper .... 417

Traffic forbidden. Clothing and discipline .... 419

Caution against finery in dress; and against idleness . . . 421

Epistolary correspondence. Blood-letting . . . . 423

Obedience and modest demeanor enjoined .... 425

Forbearance; peace and concord. Graces at meals . . . 427

Silebce; faithfulness; mildness in reproving . . . 429

Concluding benediction and prayer of the author . . . 431

Glossarial Index ...... 433

Corrections and additions .... 476

REGULJE INCLUSARUM.
PE ANCREN RIWLE.

REGUL.E INCLUSARTJM,

PE ANCREN RIWLE.

"RECTI diligunt te." In Canticis, Sponsa ad Sponsam. Est
Rectum Grammaticum, 7 Rectum Geometrician, 7 Rectum Teolo-
gicum ; 7 sunt differencie totidem Regularum. De Recto Theolo-
gico nobis sermo est ; cujus Regulas duae sunt : una circa cordis
directionem ; altera versatur circa exteriorem rectificationem.

" Recti diligunt te." Louerd ! seiiS Godes Spuse to hire deore-
wurSe Spus, ]>eo J>e riht luvieiS J?e, J?eo J>et beoiS riht : ]>eo ]?et libbe~S jC **
efter riwle. And je, mine leoue sustren, habbeiS moni dai iremd on
me a efter riwle.j Moni cunne riwle beoiS ; auh tuo beoft among alle
]>et ich chulle speken of, J?urh ower bone, mid Godes helpe." pe on
riwleft ]>e heorte, )?e makeiS hire eftie 7 sme'Se, wiiSute knotte 7 dolke
of woh inwit 7 of wreinde ; b ]?et ser$, " her Jm sunegest ; " oiSer, " J?is
nis nowt ibet jet al se wel c hit ouhte." peos riwle is euere wrSinnen 7
rihte^S ]?e heorte. Et hec est caritas quam describit apostolus, " de
corde puro 7 consciencia bona, 7 fide non ficta." peos riwle is cherite
" of schir heorte 7 cleane inwit, 7 trewe bileaue." " Pretende," inquid
Psalmista, " misericordiam tuam scientibus te, per fidem non fictam, 7
justiciam tuam," i. e. uite rectitudinem, "^ qui recti sunt corde;"
qui, scilicet, omnes uoluntates suas dirigunt ad regulam diuine uolun-
tatis^ isti dicuntur boni, autonomatice. Psalmista, " Benefac,

• icraued me.^ MS. Cotton. Cleopatra, C. vi. b wreginde. C.

' al se wel as. C.

V*

RULES AND DUTIES
OF MONASTIC LIFE.

INTRODUCTION.

"THE upright love thee," saith the bride to the bridegroom,
Canticles, i. 4. There is a Law or Rule of Grammar, of Geometry,
and of Theology ; and of each of these sciences there are special rules.
We are to treat of the Theological Law, the rules of which are two :
the one relates to the right conduct of the heart; the other, to the
regulation of the outward life.

" The upright love thee, O Lord," saith God's bride to her
beloved bridegroom, those who love thee rightly, those are upright ;
those who live by a rule. And ye, my dear sisters, have oftentimes
importuned me for a rule. There are many kinds of rules ; but,
among them all, there are two of which, with God's help, I will
speak, by your request The one rules the heart, and makes it
even and smooth, without knot or wound-mark of evil or accusing
conscience, that saith, " In this thou doest wickedly," or, " This
is not amended yet as well as it ought to be." This rule is
always within you, and directs the heart. And this is that charity
which the Apostle describes, "de corde puro, et conscientia bona
et fide non ficta." This rule is charity " Out of a pure heart, and
of a good conscience, and of faith unfeigned." a " Continue," saith
the Psalmist, "thy mercy to them that know thee," by faith
unfeigned, " and thy righteousness," that is, rectitude of life, " to
those who are upright in heart," b in other words, who regulate all

» 1 Timothy, i. 5. b Psalm, xxxvi. 10.

REGULuE INCLUSAKUM.

Domine bonis 7 rectis corde." Istis dicitur ut glorientur, testi-
monio, videlicet, bone consciencie. " Gloriamini, omnes recti corde,"
quos, scilicet, rectificauit regula ilia suprema rectificans omnia. De
qua Augustinus, "Nichil petendum preter'regulam magisterii."

Et Apostolus : " Omnes in eadem regula permaneamus." pe oiSer
riwle is al wiftuten, 7 riwleiS be licome 7 licomliche deden; bet
techeiS al hu me schal beren him wrSuten, — hu eten, drincken,
»^ werien, liggen, slepen, walkien. Et hec est exercitacio corporis

que, juxta Apostplum, modicum valet, 7 est quasi regula recta ^v
mechanici, quod geometrico recto continetur; ant beos riwle nis
bute vorto serui be oiSer. pe oiSer is ase lefdi : beos is ase )?uften ;
vor al Jjet me.eauer deiS of J>e p^era wiiSuten, nis bute vorto riwlen .JVA*
be heorte wiiSmnen.

• r T I — -/jfctt c- ASLfvw**4 A\AA<

v A^tA/
*V»f

folio 1 1. ]\u askj je hwat riwle je ancren schullen holden ? Ye schullen I *t
alles weis, mid alle mihte, 7 mid alle strenc"Se, wel witen ]?e inre, If
]>e uttre vor hire sake, pe inre is euere iliche : J>e uttre is misliche.
Vor euerich b schal holden )>e uttre efter ]>et ]?e licome mei best mid
hire serui )?e inre. Nu )?eonne is hit so J?et alle ancren muwen wel ^ '
holden one riwle ? c Quantum ad puritatem cordis, circa quam uer-
satur tota religio : )>et is, alle muwen 7 owen holden one riwle onont
purete of heorte: ]?et is, cleane, schir inwit, wiiSute wite of sunne
)?et ne beo J^urh schrift ibet pis makeiS ]>e leafdi riwle, ]?e riwleiS
7 rihteiS 1! sme$e$ ]>e heorte 7 tet inwit of sunne; vor nout ne
make-S hire woe d bute sunne one. Rihten hire 7 smeSen hire is of
euch religiun, 7 of efrich ordre }>e god, 7 al J?e strengfte. peos riwle

;

• of ordre. C. V " uh an. c.

r ina^en lialdcn an riwle wel. C. I '

* for nawt ue marre'S hire woh, srragen •} unefuc. C.

jf- TA^

4\/A^
^

RULES AND DUTIES OF MONASTIC LIFE. 5

their wishes by the rule of the divine will ; such persons are rightly
called good. The Psalmist says, " Do good, O Lord, to those that
be good, and to them that are upright in their hearts/' a To them it
is said that they may delight, namely, in the witness of a good
conscience. " Be glad in the Lord and rejoice all ye that are
upright in heart," b that is, all whom that supreme law hath directed
aright which directs all things rightly. Concerning which Au-
gustine saith, "Nothing must be sought contrary to the rule of
the supreme authority ; " and the Apostle, " Let us all abide by the
same rule." c The other rule is all outward, and ruleth the body
and the deeds of the body. It teaches how men should, in all
respects, bear themselves outwardly ; how they should eat and drink,
dress, take rest, sleep, and walk. And this is bodily exercise,
which, according to the Apostle, profiteth little,d and is, as it were, a
rule of the science of mechanics, which is a branch of geometry ;
and this rule is only to serve the other. The other is as a lady ;
this is as her handmaid ; for, whatever men do of the other out-
wardly, is only to direct the heart within.

Do you now ask what rule you anchoresses should observe ? Ye
should by all means, with all your might and all your strength, keep
well the inward rule, and for its sake the outward. The inward
rule is always alike. The outward is various, because every one
ought so to observe the outward rule as that the body may therewith
best serve the inward. Now then, is it so that all anchoresses may
well observe one rule ? Quantum ad puritatem cordis circa quam
versatur tota religio : that is, all may and ought to observe one rule
concerning purity of heart, that is, a clean unstained conscience,
without any reproach of sin that is not remedied by confession.
This the lady rule effects, which governs and corrects and smoothes
the heart and the conscience of sin, for nothing maketh it rugged but
sin only. To correct it and smooth it is the good office and the

Psalm, cxxv. 4. b Psalm, xxxii. 11.

Philippians, iii. 16. d 1 Timothy, iv. 8.

REGUL.E INCLUSARUM.

is imaked nout of monnes fundleas, auh is of godes hestes. For jn
heo is euer on 7 schal beon, wiSute monglunge 7 wrSute chaungunge,
7 alle owen hire in on euer to holden. Auh alle ne muwe nout holden
one riwle ne ne ]?urven, ne ne owen holden on one wise $e vtture
riwle. "Quantum, scilicet, ad obseruantias corporales ; " J?et is ononde
licomliche lokinges. £e vttre riwle, ftet ich ]?uften cleopede, 7 is
monnes findles, nis for noting elles istald bute forte seruie iSe inre.
pet makeiS festen, wakien, kold 7 here a werien, 7 swuche o$re
heardschipes J?et moni flechs mai J?olien, 7 moni ne mai nout Vor
YI mot ]?eos riwle chaungen hire misliche efter euch ones manere, 7
efter hire erne. Vor sum is strong, sum is unstrong, 7 mei ful wel
beo cwite 7 paie god mid lesse. Sum is clergesse, 7 sum nis nout 7
mot te more wurchen, 7 an oiSer wise siggen hire ures.b Sum is old
7 atelichc 7 is iSe leasse dred of. Sum is jung 7 liuelich 7 is neode
J?e betere warde. Vor ]ri schal efrich ancre habben ]?e uttre riwle,
efter schriftes read, 7 hwat se he bit 7 hat hire don in d obedience
iSe cnoweiS hire manere 7 hire strenciSe: he mai ]?e vttre riwle
chaungen, efter wisdom, alse he isihiS J?et te e inre mai beon best
iholden.

:••--

Vv^'

Non ancre bi mine read ne schal makien professiun, )?et is, bihoten
ase hest,f bute ]?reo Binges, )?et is, obedience, chastete, 7 studesta];el-
uestnesse ; ]>et heo ne schal ]?ene stude neuer more chaungen : bute
vor neod one, als streng^e 7 deaftes dred, obedience of hire bischope,
o)?er of hire herre. Vor hwoa se nimeiS )?ing on hond 7 bihat hit
God alse heste to donne, heo bint hire )?erto, 7 sunegeft deadliche rSe
bruche, jif heo hit brekeft willes 7 woldes. Gif heo hit ne bihat
nout heo hit mai don J?auh, 7 leten hwon heo wel wule, alse of mete

1 calde i harde. C.

- al.lifL-l.le. C.

* asc he sift hu he. C.

-

b segen hire bonen. C.

d hat hire in. C.

' J>et is bihatcn heste alswa asc heste. C.

WHO ARE FIT TO MAKE PROFESSION.

excellent effect of all religion and of every religious order. This

rule is framed not by man's contrivance, but by the command of *+ b/NOfcfr1

God. Wherefore, it ever is and shall be the same, without mixture

and without change ; and all men ought ever invariably to observe

it. But all men cannot, nor need they, nor ought they to keep the

outward rule in the same unvaried manner, " quantum, scilicet, ad

observantias corporales," that is to say, in regard to observances that

relate to the body. The external rule, which I called the handmaid,

is of man's contrivance ; nor is it instituted for any thing else but to

serve the internal law. It ordains fasting, watching, enduring cold,

wearing haircloth, and such other hardships as the flesh of many can

bear and many cannot. Wherefore, this rule may be changed and

varied according to every one's state and circumstances. For some

are strong, some are weak, and may very well be excused, and

please God with less ; some are learned, and some are not, and must

work the more, and say their prajers at the stated hours in a different

manner ; some are old and ill favoured, of whom there is less fear ;

some are young and lively, and have need to be more on their guard.

Every anchoress must, therefore, observe the outward rule according

to the advice of her confessor, and do obediently whatever he enjoins

and commands her, who knows her state and her strength. He

may modify the outward rule, as prudence may direct, and as he

sees that the inward rule may thus be best kept.

No anchorite, by my advice, shall make profession, that is, vow to
keep any thing as commanded, except three things, that is, obedience,
chastity, and constancy as to her abode ; that she shall never more
change her convent, except only by necessity, as compulsion and
fear of death, obedience to her bishop or superior; for, whoso
undertaketh any thing, and promises to God to do it as his command,
binds herself thereto, and sinneth mortally in breaking it, if she break
it wilfully and intentionally. If, however, she does not vow it, she
may, nevertheless, do it, and leave it off when she will, as of meat-'
and drink, abstaining from flesh or fish, and all other such things
relating to dress, and rest, and hours, and prayers. Let her say as

*

f/v

*^ " W*~~

8 REGULJS INCLUSARUM.

7 of drunch, fleschs forgon oj?er visch, 7 alle oj?er swuche Binges, of
weriunge,a of liggunge, of vres, of beoden. Sigge (so monie, 7 o ^
hwuche wise se heo euer wule. peos 7 swuche o]?re * beoft alle ine
freo wille to donne o)?er to leten hwon me euer wule, bute heo beon
bihoten. Auh cherite ]>et is luue 7 edmodnesse, 7 J?olemodnesse,
treoweschipe, 7 holding of "Se tene olde hesten, schrift 7 penitence,
J?eos 7 swuche o]?re )?et beoiS summe of ]>e olde lawe, summe of "Se
neowe, ne beoiS nout monnes fundles, ne riwle ]?et mon stolde, ah
beo$ Godes hesten, 7 for ]?i eueriche mon ham mot nede holden,c 7
je ouer alle J;ing ; vor )?eos riwleiS ]?e horte, 7 of hire riwlunge is
al mest J?et ich riwle d, bute rSe frunrSe of )>is boc, 7 r$e laste ende.
pe J?inges )?et ich write her of iSe vttre riwle je ham holdeiS alse
mine leoue sustren, vre Louerd beo rSoncked,6 7 schulen )>urh his
grace, se lengre se betere ; 7 J?auh nullich nout J?et je bihoten ham
ase heste to holden ; for alse ofte alse je J^erefter breken eni of ham
hit wolde to swu};e hurten ower heorte 7 makien ou so offered ]>et je
Folio 2 b. muhten sone uallen, ]?et God forbeode ou, in desperaunce, J?et is, in
unhope 7 hi unbileaue forte beon iboruwen. For J?i )?et ich write ou,
mine leoue sustren, of vttre Binges iiSe ereste dole of ower boc, of
ower seruise, 7 nomeliche r3e laste, je ne schulen nout bihoten hit,
auh habbeiS hit on heorte, 7 do$ hit as J?auh je hefden hit bihoten.

Gif eni unweote acseiS ou of hwat ordre je beon alse sum deft,
alse je telleiS me, )>e isihiS }>ene gnet 7 swoluweft ]?e yl^e, onswerieiS
7 siggei5 )?e, je beoiS of seint lames ordre ]>et was Godes apostle, 7
for his muchele holinesse cleopede Godes broker. Gif him JmncheiS
wunder 7 selkui5 of swuch onswere, askeiS him, Hwat beo ordre, 7
hwar he ifinde in holi write religiun openluker descriued 7 isuteled
)?en in sein lames canoniel epistle ? He serS hwat is religiun 7 hwuch
is riht ordre : " Religio munda et immaculata apud Deum 7 Patrem

• werunge. C. i ,^

b of hures, of oiSre beoden to seggen, J>eos T^u]lich_tfSere.__QJ^^X-^
c ^ for J»i mot vh mon neodelich ham holden. C.
d write. C. o beo hit Jwnked. C.

/***'

RULE TO BE OBSERVED, PURITY AND GODLY LOVE. 9

many, and in such a way, as she pleases. These and such other
things are all in our free choice, to do or to let alone whenever we
choose, unless they are vowed. But charity or love, and meekness
and patience, truthfulness, and keeping the ten ojjj commandments,
confession, and penitence, these and such others, some of which are
of the old law, some of the new, are not of man's invention, nor a
rule established by man, but they are the commandments of God,
and, therefore, every man is bound and obliged to keep them, and
you most of all ; for they govern the heart, and its government is the
main point concerning which I have to give directions in this book,
except in the beginning and in the concluding part of it. As to the
things which I write here concerning the external rule, ye, as my
dear sisters, observe them, our Lord be thanked, and through his
grace ye shall do so, the longer the better ; and yet I would not
have you to make a vow to observe them as a divine command ;
for, as often thereafter as ye might break any of them it would too
much grieve your heart and frighten you, so that you might soon
fall, which God forbid, into despair, that is, into hopelessness and
distrust of your salvation. Therefore, my dear sisters, that which I
shall write to you in the first, and especially in the last part of your
book, concerning your service, you should not vow it, but keep it
in your heart, and perform it as though you had vowed it.

If any ignorant person ask you of what order you are, as you tell
me some do, who strain at the gnat and swallow the fly, answer and
say that ye are of the order of Saint James, who was God's Apostle,
and for his great holiness was called God's brother. If such
answer seems to him strange and singular, ask him, " What is
order, and where he may find in holy writ religion more plainly
described and manifested than in the canonical epistle of St. James?''
He saith what religion is, and what right order : " Religio munda et
immaculata apud Deum et Patrem haec est, visitare pupillos et
viduas in tribulatione eorum, et immaculatum se custodire ab hoc
seculo ; " that is, " Pure religion and without stain is to visit and assist
widows and fatherless children, and to keep himself pure and un-

CAMD. soc. c

10 REGUL.E INCLUSARUM.

hec est, visitare pupillos 7 viduas in tribulatione eorum 7 immacu-
latum se custodire ab hoc seculo ; " ]?et is, cleane religiun 1 wrSuten
wem is iseon 7 helpen widewen 7 federlease children 1! from )?e
world witen him cleane 7 unwemmed. pus seint lame descriue'S
religiun 7 ordre. pe latere dole of his sawe limpeiS to recluses ; vor
ber beoiS two dolen to two manere of men J>et beoiS of religiun.
To eijjer limpeiS his dole, ase je muwen iheren. Gode religiuse, beoiS
i \>e worlde, summe nomeliche prelaz 7 treowe prechures ; J?et habbe'S
)»e vorme dole a of ]?et seint lame seide. pet beoiS, alse he seide, J?e
goiS to helpen widewen 7 federlease children, pe soule is widewe
J?et haueiS vorloren hire spus, J?et is, Itiu Crist, wr$ eni heaued
sunne. pe is also federleas }?et haueiS )?urh his sunne vorlore ]?ene
Veder b of heouene. Gon 7 iseon swuch 7 elnen c ham 7 helpen mid
fode of holi lore, )ns is riht religiun, he serS d seint lame, pe latere
F'lHo 3. dole of his sawe limpeft to ancren, to ower religiun, alse ich er seide,
)?e witeiS ou from ]>e worlde, ouer alle oiSre religiuse, clene 7 un-
wemmed. pus ]>e apostle seint lame descriueiS religiun 7 ordre ;
nou]?er hwit ne blac.me nemneiS he in his ordre, ase moni }?et isihS
]>ene gnet 7 swoluweiS ]>e vlije, )?et is, makeiS muchel strenc^e J?er as
is lutel. Powel ]?e erest ancre,6 Antonie, 7 Arsenie, Makarie 7 te
oiSre, neren heo religiuse 7 of seint lames ordre ? Also seinte Sare, 7
seinte Sincletice, 7 monie oiSre swuche weopmen 7 wummen mid
hore greate maten 7 hore herde heren/ neren heo of gode ordre ? 7 v
hwrSer hwite o"Ser blake, alse unwise askeft ou, J?et weneil ]?et
order sitte iiSe kurtel o]?er i)?e kuuele, God hit wot ; no]?eleas heo
weren \vd 1 KM )>(_•: naut tuuli oiiont eludes g auh ase () odes spusc
singeiS bi hire suluen, " Nigra sum sed formosa." Ich am blac 7 tauh "
hwit, heo seiiS, unseaulich wi^uten, 7 shene wrSinnen ^ o ]?isse wise
answerieiS to )?eo ]>et askeiS ou of ower ordre, 7 hwefter hwite o]?er
blake J. siggeiS )?et je beo$ boiSe ]>urh }>e grace of God, 7 of seint

• )>e arre dale. C. b j,ene ^636 feder. C.
e gan iseon )>ullich -j frouerin. C. d swa seiS. C.

e ermite. C. f wift hare greate metei -j hare herde hearen. C.

* in \*s curtel, god wat; nofteles ha were wel baiSe, naut J>ach ononde elates. C.

THE PRIMITIVE HERMITS FOLLOWED ST. JAMES'S RULE. 1 1

stained from the world." Thus does St. James describe religion and

o

order. The latter part of his saying relates to anchorites : for there
are two parts of this description, which relates to two kinds of
religious men ; to each of them his own part applies, as you may
hear. There are in the world good religious men, especially some
prelates and faithful preachers, to whom belongs the former part of
that which St. James said ; who are, as he said, those who go to
assist widows and orphans. The soul is a widow who has lost her
husband, that is, Jesus Christ, by any grievous sin. He is likewise
an orphan who, through his sin, hath lost the Father of Heaven. To
go and visit such, and to comfort and assist them with food of sacred
instruction, this, saith St. James, is true religion. The latter part
of his saying relates to anchorites, to your religious order, as I said
before, who keep yourselves pure and unspotted from the world,
more than any other religious persons. Thus the Apostle St. James
describes religion and order ; neither white nor black does he speak
of in his order, as many do, who strain at the gnat and swallow the
fly, that is, exert much strength where little is required. Paul,
the first anchorite, Antony and Arsenius, Macharius, and the rest,
were not they religious persons and of St. James's order ? And St.
Sara, Sincletica, and many other such men and women with their
coarse mattresses and their hard hair-cloths, were not they of a good
order ? And whether white or black, as foolish people ask you, who
think that order consists in the kirtle or the cowl, God knoweth ;
nevertheless, they may well wear both, not, however, as to clojh.es, t*~^
but as God's bride singeth of herself, "Nigra sum sed formosa."
I am black and yet white, she saith, dark outwardly and bright
within. In this manner answer ye any one who asks you concerning
your order, and, whether white or black, say that ye are both
through the grace of God, and of the order of St. James, which he
wrote, the latter part, " Immaculatum se custodire ab hoc seculo," that
is, what I said before, to keep himself pure and unstained from the
world ; herein is religion, and not in the wide hood, nor in the black,
nor in the white, nor in the gray cowl. There, however, where

REGUL.E INCLUSARUM.

lames ordre, j?et he wrot latere, " Immaculatum se custodire ab oc
• seculo," J?et is, )>et ich er seide, vrom ]?6 worlde witen him clene 7
unwemined r' her inne is religiun 7 nout i]?e wide hod, ne rSe blake,
ne iSe hwite, ne rSe greje kuuele i' ~Ser also moni beo"S igedered •
togederes, J?ereuore mid onrednesse* me schal makien strencfte of
onnesse of clones 7 of o'Ser hwat of vttre Jnnges, ]?et te onnesse
wrSuten bitocnie ]>e onnesse of o luue 7 of o wil, J>et heo alle habbeiS
imene wrSinnen hore abit, ]?et is on, )?et euch haueiS swuch ase oiSer ;
7 also of o$er hwat ajeines b ]>et heo habbe'S alle togederes o lune *<,
7 o wil, euch alswuch alse o]?er : c loke }?et heo ne lijen ^ ]?us hit is
i kuuent J auh hwarse wummon liue~S oiSer mon bi him one, eremite
o'Ser ancre, of Jnncges wiftuten hwarof scandle ne kume ^ nis nout
muche strenc~Se. Hercne^ nu Michee, Godes prophete, " Indicabo
Folio 3 b. tibi homo quid sit bonum 7 quid Dominus requirat a te ^ utique
facere judicium 7 iusticiam, 7 sollicite ambulare cum Domino Deo
tuo," ich chulle schawe ]>e d mon serS ]?e holi Michee, Godes pro-
phete, ich chulle scheawe ]?e so~Sliche hwat is GoJ, 7 hwuch is reli-
giun, 7 hwuch ordre, 7 hwuch holinesse God askeiS of "Se. Loke 'Sis,
vnderstond hit, do wel 7 dem i5e suluen euer woe, 7 mid dred 7 mid
luue go mid God J?i louerd r' J?er ase ]?eos ])incges beoiS J»er is riht
religiun, 7 )>er is riht ordre ; 7 don al J?et o'Ser 7 leten J?is nis bute a
trukunge 7 a fals gile r' al )?et gode religiuse doiS o^er wene'S e efter
)>e uttre riwle, al togedere is hereuore;f al nis bute ase a sedole* to
timbrin her toward ^ al nis bute ase a schelchine to seruien ]>e leafdih
to riwlen iSe heorte.

Cl-Sl •fV>«^*\.l'*^V>1 -T- ^0^ .0^ dr^M,

JN u mine leoue sustren, J?eos boc ich to dele on eihte distinctiuns,
J?et je clepieiS dolen, 7 euerich dole wrSute moncglunge speke-S al bi

1 J>erfor anrednesse. C.

c an luue -j an wil, vh an as ofter. C.

e werie-S. c.

« al nis buten lome tol. C. ase ase dole ?

h al nis buten an Jniften to serum J>e lauedi. C.

b o'Ser hwet. Ha zeieS. C.
d ich wile schawe J>e. C.
1 al hit is herefore. C.

RULES AND DUTIES OF MONASTIC LIFE. 13

many are gathered together, they should, for the sake of unity, make

a point of sameness of clothes, and of other outward things, that the

outward sameness may denote the sameness of one love and of one

will, which they have in common under their habit, which is one,

which every one has the same as another ; and also of other kind of .

properties, that they all united have one love and one will, every

one the same as another. Let them look well that they do not lie.

Thus it is in a convent ; but, wherever a woman liveth, or a man

liveth by himself alone, be he hermit or anchorite, of outward things

whereof scandal cometh not, it is not necessary to take so much care.

Hearken now to Micah, God's prophet, " Indicabo tibi homo quid

sit bonum, et quid Dominus requirat a te ; utique facere judicium

et justitiam, et sollicite ambulare cum Domino Deo tuo." "I will

shew thee, o man," saith the holy Micah, God's prophet, " I will

shew thee truly what is goo,d, and what religion is, and what order, %

and what holiness God requires of thee. Mark this, understand it,

do good, and deem thyself ever weak, and with fear and love walk

with God thy Lord. '" Wherever these things are, there is true

religion, and there is right order ; and to do all the other things and

leave this undone is mere trickery and deceit. , All that a good

recluse does or thinks/ according to the external rule, is altogether

for this end ; it is only as an instrument to promote this true "T/v, 4*tf

religion ; it is only a slave to help the lady to rule the heart.

Now, my dear sisters, this book I divide into eight distinctions,
which ye call parts, and each part treats separately, without con-
fusion, of distinct matters, and yet each one falleth in properly after
another, and the latter is always connected with the former.

Keeps herself from doing, v. r.

14 REGUL^E INCLUSARUM.

himsulf of sunderliche J?incges 7 tauh euch on valleiS riht efter o)?cr
7 is J?e latere euer iteied to $e vorme.a

pe vorme dole spekeiS al of ower seruise. -

pe o]>er is hu je schulen ]?urh ower vif wittes witen ower heorte
]>et ordre, 7 religiun, 7 soule lif is inne. I )>isse distinctiun beoft fif
cheapitres alse vif stucchenes efter J?e vif wiltes, ]?et witeS }>e heorte^
alse wakemen hwarse heo beoiS treowe, 7 speked of euerich wit/
sunderliche areawe.

pe Jmdde dole is of ones kunnes fuweles )?et Dauid tye sauter
efheiS himsulf to, alse he were ancre r' 7 hu ]?eo kunde of J?eo ilke
fuweles b beoi5 ancren iliche.

pe veorSe dole is of fleschliche vondunges 7 of gostliche boiSe 1!
kunfort ajeines ham, 1! of hore saluen.

pe vifte dole is of schrift.
Folio 4 a. pe sixte dole is of penitence. ^^OXAJLW* c^

pe seoueiSe dole is of schir heorte, hwi me ouh, 7 hwi me schal
Ihu Crist luuien ^ 7 hwat binimeft us his luue, 7 let us to luuien
him.

pe eihtuSe dole is al of ]>e uttre riwle ^ erest of mete 7 of drunc
7 of o'Ser Binges ]?et failed iSer abuten ; J?er efter of )?eo Jnnges ]?et je
muwen underuon ^ 7 hwat Binges je muwen witen 7 habben ;
J?erefter, of ower clones 7 of swuche Binges ase iSer abuten ualleiS ^
iSer efter of ower doddunge, 7 of ower werkes, 7 of ower blod
letunge S ower ° meidenes riwle a last hu je ham schullen luueliche
leren.

Hwon je erest ariseiS, blesceiS ou 7 siggeS, " In nomine Patris 7
Filii 7 Sancti Spiritus, Amen ^" 7 biginne'S anon " Veni Creator

• ant )>acb uch an richt failed efter \>e o'Ser 7 is )>e latere ^ale itei3et to )>e arre. C.

b of >ilke fujeles. C.

c of ower werkes of doddunge 7 of blodletunge; of ower. C.

n.

Vf}

j
DIVISION OF THE TREATISE INTO EIGHT PARTS. 15

The first part treats entirely of your religious service.

. " X»«

The next is, how you ought, through your five senses, to keep

your heart, wherein is order, religion, and the life of the soul. In •*
this part there are five chapters or sections concerning the five
senses, which guard the heart as watchmen when they are faithful,
and which speak concerning each sense separately in order.

The third part is of a certain kind of bird, to which David, in the
Psalter, compares himself, as if he were an anchorite, and how the
nature of those birds resembles that of anchorites.

The fourth part is of fleshly, and also of spiritual temptations, and }£
of comfort against them, and of their remedies.

The fifth part is of confession.
The sixth part is of penitence.

3*"^ *

The seventh part is of a pure heart, why men ought and should
love Jesus Christ, and what deprives us of his love, and hinders us
from loving him.

The eighth part is entirely of the external rule ; first, of meat and y'J
drink and of other things relating thereto ; thereafter, of the things
that ye may receive, and what things ye may keep and possess ; then
of your clothes and of such things as relate thereto ; next of your
tonsure, and of your works, and of your blood-letting ; lastly, the
rule concerning your maids, and how you ought kindly to instruct
them.

PART I.— OF DIVINE SERVICE.

When you first arise in the morning bless yourselves with the
sign of the cross and say, " In the name of the Father, and of the
Son, and of the Holy Ghost, Amen," and begin directly " Creator
Spirit, come," with your eyes and your hands raised up toward
heaven, bending forward on your knees upon the bed, and thus say

16 REGUL.E 1NCLUSARUM.

Spiritus r' " mid up aheuinde eien 7 honden toward heouene, buinde
oknon a vorSward vpo i$e bed 7 siggeft so al iSe imne vt mid te b
uerset " Emitte Spiritum tuum " 1 te oreisun, " Deus qui corda r' " c
J?er efter scheoinde ou 7 cloiSinde, siggeft Pater Noster 7 Credo, 7
seoiSen "lesu Xte fill Dei viui miserere nostril qui de Virgine
Sic. dignatus es nasci, miserere nobis." pis word siggeiS euer vort je

beon al greiiSe ^ d )?is word habbeiS muchel on vs 7 i muiSe euch
time )?et je muwen, sittinde 7 stondinde. e

Hwon je beo^ al grerSe sprenge~S ou mid hali water J?et je
schulen euer habben mid ou, 7 J?encheiS o Godes fleschs 7 on his
blod J>et is ouer f ]?e heie weouede 7 failed acneon iSer toward mit
]?eos gretunge, " Ave principium nostre creacionis ! Ave preciuin
nostre redempcionis ! Ave viaticum nostre peregrinacionis ! Ave
premium nostre expectacionis ! "

Tu esto nostrum gaudium,
• Qui es futurus premium.
Sit nostra in te gloria,
Per cuncta semper secula.
Mane nobiscum Domine.
Noctem obscuram remoue.
Omne delictum ablue.
Piam medelam tribue.
Gloria tibi Domine,
Qui natus es de uirgine.

Also je schulen don hwon ]?e preost halt hit vp ette messe,g 7 biuore
]>e confiteor hwon je schulen beon ihuseled r1 efter ]>is ualleiS acneon
to ower crucifix mid teos vif gretunges.1*

• acneon. C. b -j mid J>e. C. c corda fidelium. C.

d J>eose wordes seggeiS a'Sct ge beon grelSe. C. - U^tv^V-T,:^

e an vs •) in mutfe ofte hwenne Je magen sitte ge oiSer stonden. C.

' abuue. C. K hwenne mej^id hit up ed >e mease. C.

h mid base gretinges in )>e munegunge of J>e vif wunden^iC.

PRIVATE DEVOTION IN THE MORNING. 17

the whole hymn to the end, with the versicle, " Send forth thy Holy
Spirit/' and the prayer, " God, who didst teach the hearts of thy
faithful people," &c. After this, putting on your shoes and your
clothes, say the Paternoster and the Creed, and then, " Jesus Christ,
Son of the living God, have mercy on us ! Thou who didst conde-
scend to be born of a virgin, have mercy on us ! " Continue saying
these words until you be quite dressed. Have these words much in
use, and in your mouth as often as ye may, sitting and standing.

\Vhen ye are quite dressed, sprinkle yourselves with holy water,
which ye should have always with you, and think upon God's flesh,
and on his blood, which is over the high altar, and fall on your knees
toward it, with this salutation, " Hail, thou author of our creation !
Hail, thou price of our redemption ! Hail, thou who art our support
during our pilgrimage ! Hail, O reward of our expectation ! "

Be Thou our joy,
Who art to be our reward.
May our glory be in thee,
Through endless ages.
Abide with us, O Lord.
Remove the dark night.
Wash off all our guilt.
Grant us godly medicine.
Glory be to thee, O Lord,
Who wert born of a virgin.

Thus shall you do also when the priest elevates it at the mass,
and before the confession, when you are about to receive the host ;
after this, fall on your knees to your crucifix, with these five
greetings : —

CAMD. soc.

18 REGUL./E INCLUSARUM.

Folio 4 b, " Adoramus te Christe, 7 benedicimus tibi qui per sanctam crucem
tuam redemisti mundum. Tuam crucem adoramus Domine f tuam
gloriosam recoliraus passionem r' miserere nostri qui passus es pro
nobis. Salue crux sancta, arbor digna, cujus robur preciosum
mundi tulit talentum. Salue crux que in corpore Christi dedicata
es, et ex membris ejus tanquam margaritis ornata. O crux, lignum
triumphale mundi r' uera salus uale, inter ligna nullum tale, fronde,
flore, germine. Medecina Christiana salua sanos, egros sana." And
mit tis ilke worde beate^S on ower breoste.a " Quod non ualet vis
humana sit in tuo nomine." Hwo se ne con nout J»eos fiue, sigge iSe
vormesteb viue, "Adoramus te, Christe," fif sr8en kneolinde t 7 blescift
ou mid euerichon of fteos gretunges, 7 mit teos wordes,c " miserere
nostri qui passus es pro nobis," beateft on ower breoste,a 7 cusceiS ]?e
eorSe icreoiced mid te ]mme.d per efter wendeft ou to vre Leafdi
onlicnesse, 7 cneoleiS mid fif auez ; a last to ]?e oiSer onlicnesses,6 7 to
ower relikes cneoleft, o]?er luteiS, nomeliche to ]?eo halewen ]?et je
habbe~S to J?urh luue iturnd ower weouedes, so muche )?e ra~Ser ei
is ihalewed.f

per efter anonriht vre Leafdi vhtsong g siggeiS o]?isse wise ^ jif hit
is werke dei, valleiS to );er eorSe ; jif hit is halidei buinde sumdel
duneward, 7 sigge~S Pater Noster 7 Credo, bo stilliche,h 7 rihteiS ou up
J?er efter, 7 sigge^ " Domine, labia mea aperies," 7 makieft * on ower
mu]?e mit te Jmme a creoiz, 7 et " Deus in adjutorium," a large creoiz
mit )?e Jjreo vingres vrom abuue J?e vorheaued dun to k ]>e breoste
7 vailed to J>er eoriSe jif hit is werke dei, mit te Gloria Patri, oj?er
buwei5 duneward. Eif hit is halidei vort1 "sicut erat." pus doiS et
euerich Gloria Patri, 7 et te biginnunge of )?e Venite, et tis word,

• heorte. C. b eareste. C.

c •] blescit ou ed uh an -) wift J>eose wordes. C.

d i crucket mid >e t>ume. C. « images. 0. •**

1 swa muche J>e ra^ere gef ani is ihaleged. C.^ « anan vre lauedi vtsong. C.

h bastille. C. i market. C.

k makeiS an cros from J>e foreheaued to. C. ' o"$et. C.

ADORATION OF THE CROSS AND OF THE VIRGIN. 19

" "We adore thee, O Christ, and we bless thee, who, by thy holy
cross, hast redeemed the world. We adore thy cross, O Lord.
We commemorate thy glorious passion. Pity us, O thou who didst
suffer for us. Hail, O holy Cross, worthy tree, whose precious
wood bore the treasure of the world ! Hail, O Cross, who in the
body of Christ wast dedicated, and with his limbs adorned, as with
pearls. O Cross, wood triumphant over the world. True safety,
hail ! Among woods none such, for leaf, flower, bud. O Christian
medicine, heal, heal the sound and the sick." And with this saying,
beat on your breast, " What human power is unable to do, be done
in thy name." Whoso does not know these five, may say the first
five, "We adore thee, O Christ," five times, kneeling and blessing
yourselves at every one of these greetings ; and at these words
" have mercy on us, thou who didst suffer for us," beat your breast,
and kiss the earth crossed with the thumb. Thereafter turn to our
Lady's image and kneel, saying the " Ave " five times ; lastly, kneel
or bow to the other images and to your relics, namely, to the saints
to whom you have, through affection, dedicated your altars, so much
the more readily if any of them are hallowed.3

Immediately, thereafter, say our Lady's nocturnal service, in this
wise : if it is a workday, fall to the earth ; if it is a holiday, bowing
somewhat downward, and say the Paternoster and Creed, both in a
low voice, and then stand up and say, " O Lord, open thou my lips,"
and make the sign of the cross on your mouth with the thumb, and
say, " God be our help ; " then a large cross from above the forehead
down to the breast, with the three fingers, and fall to the earth, if it
is a workday, with the Gloria Patri, or bow downward, if it is a
holiday, as far as the words " sicut erat." Thus do at every Gloria
Patri, and at the beginning of the Yenite, at this word, " Venite
adoremus," and at Ave Maria, and wheresoever you hear Mary's
name named, and at every Paternoster that occurs in the hours, and in
the Creed, at this word, "natus ex Maria virgine," and at the collect of

» Rendered more sacred by having relics deposited under them.

20 REGUL^E INCLUSARDM.

"Venite adoremus," 7 et Aue Maria, 7 hwarso je euer ihereiS
Maries nome inemned, 7 to euerich Pater Noster )?et failed to ]?e
vres, 7 r3e Crede et tis word " natus ex Maria uirgine,"]7 to ]?e collecte '
Folio 5. of euerich tide, 7 to J?e Letanie, 7 to laste uers of euerich imne,a 7 et te
laste uers wrSuten on b of J?isse salme, " Benedicite omnia opera
Domini Domino," et tisse uerse, " Benedicamus Patrem 7 Filium cum
Sancto Spiritu ; " and et alle ]?eos ilke, jif hit is werkedei, vailed to
J?er eorSe:' jif hit is halidei, buweiS sumdel duneward^ 7 et te
biginnunge of euerich tide, et tisse worde, " Deus in adjutorium,"
makieiS rodentokne, also ich er tauhte ; 7 et tis word, " Veni Creator
Spiritus," buweiS oiSer kneole~3, efter )?et te dei is ; 7 et tisse worde,
"Memento salutis auctor," vailed euere adun; 7 et tisse worde,
" Nascendo formam sumpseris," cusceft ]?e eorSe, 7 also ine Te Deum,
et tisse worde, "Non horruisti uirginis ventrem," 7 et te messe crede,c
et tisse worde, " Ex Maria uirgine, et homo factus es."

Euerich on sigge hire vres also heo haueiS iwriten ham, 7 euerich
tide sunderliche also uor<S alse je muwen siggeft in his time,d auh
er to sone )?en to leate. Eif je ne muwen euer holden ]?e rihte time,
vhtsong bi nihte ine winter ^ ine sumer i]?e dawunge ^ J?is winter
schal biginnen ette holi rode dei ine heruest, 7 lesten vort efter
prime i]?e winter erliche ; i)?e sumer biuor deies,6 Preciosa ]?er efter.
Eif je habbe'S neode vor eni hih]?e to spekene je muwen siggen
Preciosa biuoren, 7 efter vhtsong anon jif hit so neode$. Non euer
efter mete, auh hwon je slepeiS siggeiS non efter mete f [slep] ]?e
hwule ];et sumer lested, bute hwon je vesteiS ine winter, biuore
mete 1 7 ine sumer hwon je vested, }>e sunedei, efter ^ vor je ete^S
twien. Et te one psalme je schulen stonden, jif je beoiS eise,g 7 et te

* Crede i to >e Collecte, ed eauer vh tide, ~j to J>e latemeste vers of eauer vh imne. C. -
b buten an. c -j ed j>e masse. In t»e muchel crede. ,C.

* ase fofS as ha mei, ~] in his time. C.

e I sumer biforS maregen. C. \\ rt

' i hwenne ge slepeU, efter slep. C.

* aise. C.

UM^

CANONICAL HOURS. 21

every service, and at the Litany, and at the last verse of every hymn,
and at the last verse but one of this Psalm, " Bless the Lord, all ye
works of the Lord/' at this verse, " Let us bless the Father, and
the Son, and the Holy Ghost ; " and at all these, if it is workday, fall
to the earth, if it is holiday, bow somewhat downward. And, at the
beginning of every time of service, at this word, " God be our
helper," make the sign of the cross, as I taught you before ; and at
this word, " Come, O Creator Spirit," bow or kneel, according as the
day is ; and at this word, " Be mindful of us, O author of our
salvation," fall always down ; and at this word, " At thy birth thou
didst take our form," kiss the earth, and also at the Te Deum, at this
word, " Thou didst not abhor the virgin's womb," and at the Mass
Creed,a at this word, " Of the virgin Mary, and was made man."

Let every one say her hours as she has written them, and say
every service separately, as far as you can, in its own time, but
rather too soon than too late. If ye cannot always keep to the right
time, say the Nocturns by night in the winter ; in the summer, at
daybreak. This winter shall begin at Holy Rood- day in autumn,
and continue on thereafter. Prime shall be said in the winter early ;
in summer before daybreak ; Pretiosa thereafter. If you have need
from any emergency to speak, you may say Pretiosa before, and
immediately after the nocturnal service if necessary. Nones always
after meat ; but when you sleep, say Nones after [sleep] during
summer ; but when you fast in winter, before meat ; and in summer
when you fast, the Sunday, after [meat] ; for you eat twice. At
the one Psalm you shall stand, if you are at ease, and at the other,
sit ; and always rise up at the Gloria Patri and bow ; whoever is
able to stand, let her always stand, in God's name, in honour of our
Lady ; and at all the seven hours say Paternoster and Ave Maria,

» The Nicene Creed.

22 REGUL.E INCLUSARUM.

oiSer sitten, 7 euer et Gloria Patri arisen up a 7 buwen 1 hwo se mei
stonden euer on vre Leafdi wurschipe, stonde a godes halue, 7 et alle
seoue tiden siggeft Pater Noster 7 Ave Maria, bo biuoren 7 efter.
Fidelium anime efter euerich tide biuore J?e Pater Noster ; et )>reo
tiden siggeiS Credo mit te Pater Noster biuoren Uhtsong 7 efter
Prime, 7 efter Cumpelie. Vrom J?et, efter Preciosa, holdeiS silence.b

Folio 5 1 Efter euesong anonriht siggeiS ower Placebo eueriche niht hwon
ge beo$ eise t7 bute jif hit beo holiniht vor }?e feste of nie lescuns J?et
kumeiS amorwen, biuore Cumplie,c oiSer efter Uhtsong, siggeft Dirige,
mit )?reo psahnes, 7 mit J>reo lescuns eueriche niht sunderliche. Ine
anniuersaries, }?et is ine munedawes of ower leoue vreond,d siggeiS
alle niene, 7 ine stude of Gloria Patri, et eueriche psalmes ende,
" Requiem e eternam dona eis, Domine, 7 Ivx perpetua luceat eis t " et
Placebo ge muwen sitten vort f Magnificat, 7 also et Dirige, bute et te
lescuns g 7 et te Miserere, 7 from Laudate al vt f siggeft a last, ine
stude of Benedicamus, " Requiescant in pace." A morwen, o]?er a niht
efter ]?e suflfragiis of Uhtsong, siggeft Commendacium, sittinde }?e
psalmes, 7 kneolinde J?e vreisuns o)?er stondinde. Eif je doiS J^vs
eueriche niht, bute a suneniht one, je doiS muchele betere.

Seoue psalmes siggeiS sittinde oiSer cneolinde, mit te Letanie. pe
viftene psahnes siggeiS o )?isse wise ^ J?e uormeste viue uor ou sulf,
7 for alle ]?et ou god do^ o)?er unneiS ^ ]?e o]?er viue uor ]>e peis of
holi churche. pe ]?ridde viue uor alle cristene soulen. Efter ]?e
uorme viue " Kirieleison, Christe eleison, Kyrieleison." Pater Noster 1
" Saluos fac seruos tuos, 7 ancillas tuas, Deus meus, sperantes in te."

• rungen vp. C.

k ed J>e Jreo tiden seggei? Pater Noster wiS Crede biforen Vchtsong, -j et Prime, i et
Compelin; from ou)>er Compelin o^Ser Preciosa beo iseid holdeS silence. C.
c for feste of nige leceons )>e cornel ine marej;en bifore Compelin. C.
d and gef hit biS ani munedai of ouwer leoue front. C.
e BegeS requiem. C. f sitte'S o'Set. C.

s buten et )>e lescuns J>ear stonden. C.

ANNIVERSARIES — COMMENDATIONS. 23

both before and after ; Fidelium Animge after every hour before the
Paternoster ; at three hours say the Creed, with the Paternoster,
before Nocturns and after Prime, and after the Comph'ne ; from that
time, after Pretiosa, keep silence.

Immediately after vespers say your Placebo every night, when
you are at ease ; but, if it be the eve of a festival of nine lessons
that comes on the morrow, before Compline or after Nocturn, say
Dirige, with three Psalms, and with three lessons every night
separately. On the anniversaries, that is, on the commemoration
days of your dear friends, say all the nine, and, at the end of every
Psalm, instead of Gloria Patri, say " Give them eternal rest, O Lord,
and let continual light shine upon them." At Placebo, you may sit
until the Magnificat, and also at Dirige, except at the lessons, and at
the Miserere, and from Laudate throughout ; at the end, instead of
Benedicamus, say " Requiescant in pace." On the morrow, or at
night, after the suffrages of the nocturnal service, say the Commenda-
tion,* sitting during Psalms, and kneeling or standing during the
prayers. If ye do thus every evening, Sunday night alone excepted,
ye do so much the better.

\Vith the Litany say seven Psalms, sitting or kneeling; say the
fifteen Psalms on this wise : the first five for yourself, and for all
who do you good or befriend you ; the next five for the peace of holy
church ; the third five for all Christian souls. After the first five,
" Lord have mercy upon us. Christ have mercy upon us. Lord
have mercy upon us." Paternoster. " O my God, save thy servants
and handmaids, who hope in Thee. Let us pray. O God, whose
property is always to have mercy and to spare, receive our prayer
for forgiveness, and let Thy compassion and pity absolve us who are
bound with the chain of our sins, through Jesus Christ our Lord."

• Prayers for the dead.

24 REGULuE INCLUSARUM.

Oremus. Deus cui proprium est inisereri semper 7 parcere, suscipe
deprecationem nostram, 7 quos delictorum cathena constringit, mise-
ratio tue pietatis absolvat, per Christum Dominum." Efter J?e o]?er
viue also " Kirieleison, Christe eleison, Kirieleison." Pater Noster.
"Domine, fiat pax in virtute tua, 7 habundancia in turribus tuis.
Oremus. Ecclesie tue Domine preces placatus admitte, ut, de-
structis aduersitatibus universis, secura tibi serviat libertate, per, <^c."
Efter J?e )?ridde viue, J?et 56 schulen siggen wrSuten Gloria Patri,
"Kirieleison, Christe eleison, Kirieleison. " Pater Noster. "A porta inferi
serue Domine animas eorum. Oremus. Fidelium &c." Seoue psalmes
7 teos fiftene psalmes siggeiS abuten undem deies r' vor abute swuch
time alse me singed messe in alle holi religiuns, ure Louerd J?olede
Folio 6. pine UP o )>e rode, je owen to beon nomeliche ibeoden 7 ibonen r' 7
also vrom Prime vort mid morwen hwon ]>e preostes of 3e worlde
singeiS hore messen.*

V re leawede bre]?ren siggeft Jms hore vres : vor Vhtsong ine
werkedawes, heihte 7 twenti Pater Nosters^ ine helidawes, fortif1
vor euesonge viftene. Vor eueriche o)?er tide, seouenef1 biuoren
Uhtsong, Pater Noster 7 Credo, kneolinde to ]?er eoriSe on werkedei,
7 buinde on halidei r' 7 J?enne schal siggen, hwo se con, " Domine
labia mea aperies ^ Deus in adiutorium meum intende : Gloria Patri,
sicut erat . alleluia " ^ 7 ine Leinten, " Laus tibi Domine rex eterne
glorie r' " efter ]?e laste, "Kirieleison, Christeleison, Kirieleison." Pater
Noster^ 7 efter ]>e amen, "Per Dominum: benedicamus Domino r' Deo
gratias ^" 7 et alle ]?e o)>re tiden, also biginnen 7 also enden. Bute et
Cumplie, schal biginnen hwo so con, " Conuerte nos, Deus salutaris
noster :"' and et alle )?e o]?re tiden, " Deus in adiutorium," wrSuten
** Domine labia mea." Eif ei of ou wule don ]?us heo voleweiS her, ase
in o]?re obseruaunces, muchel of ure ordre, 7 wel ich hit reade ^ a ]?isse
wise je muwen, jif je wullei5, siggen ower Paternostres.

• ~) alswa from Prime o^Set midmaregen, hwenne preostes of )>e world singeiS heore
messen. On l>isse wise ge majen gef ge wulle^ seggen oure Pater Nostres; Almihtin — n/w
God Feder, Sune, Hali Gast. C.

THE CANONICAL HOURS OF PRAYER. 25

After the next five, say also, " Lord have mercy upon us, Christ
have mercy upon us, Lord have mercy tipon us." Paternoster.
" May there be peace in thy strength, and abundance in thy strong-
holds." a O Lord, mercifully receive the prayers of thy church, that,
being delivered from all adversities, it may serve thee in security
and freedom, through, &c." After the third five, which you shall
say without Gloria Patri, " Lord have mercy upon us, Christ have
mercy upon us, Lord have mercy upon us." Pater noster. Say, " Lord
deliver their souls from the gate of hell. Let us pray. " Fidelium,
&c." Say seven psalms, and those fifteen psalms about undern time,b
for about such time as mass is sung in all religious communities, when
our Lord suffered pain upon the cross, ye ought to be especially in
prayers and supplications, and also from Prime till mid-morrow,
when the secular priests sing their masses.

Our lay brethren say thus their hours : — For Nocturns, on work-
days, eight-and-twenty Paternosters ; on holidays, forty ; for ves-
pers, fifteen ; for every other time, seven ; before Nocturns, Pater-
noster, and Creed, kneeling on the ground on a workday, and
bowing on a holiday ; and then whosoever can shall say, " O Lord,
open thou my lips. O God, make haste to help me. Glory be to the
Father, &c. Halleluia." And in Lent, " Praise be to thee, O Lord,
eternal King of Glory." After the last, "Lord have mercy upon us,
Christ have mercy upon us, Lord have mercy upon us." Pater
noster. And after the Amen, " Through the Lord, let us bless the
Lord ; thanks to God." And at all the other hours, thus begin and
thus end ; but, at Compline, whosoever can shall begin, " Turn us,
O God of our salvation ; " and at all the other hours, " O God, make
speed to save me," omitting " O Lord, open thou my lips." If any
of you will do this, she followeth here, as in other observances, much

» Psalm cxxii. 7. " Peace be within thy walls, and prosperity within thy palaces."
b Nine o'clock in the morning.
CAMD. SOC. E

26 REGULJE INCLUSARUM.

" Almihti God, Feder, 7 Sune, 7 soSfest Holi Gost, also je breo
beo$ o God, 7 o mihte, o wisdom, 7 o luue, 7 tauh is mihte iturnd
to "be in holi write nomeliche, bu deorewurSe ueder ; to be wisdom,
of bine Sune ; to be luue, of be Holi Gost ; jif me on, almihti God J
brile me breo hodes, beos ilke J>reo Binges, mihte vorto seruie a be,
wisdom vorto queme $e, luue 7 wil to don hit, mihte bet ich muwe
don r' wisdom bet ich cunne don, luue bet ichulle don al bet te is
leouest, also bu ert ful of euerich god, also nis no god wone b )>er ase
breos breo beoiS, mihte 7 wisdom 7 luue iveied c togederes, bet tu
jette me ham, holi brumnesse Trinite, ibe wuriSschipe of be. preo
Paternostres. Credo. Benedicamus Patrem 7 Filium cum Spiritu
Sancto, Laudemus, et semper. Oremus : " Omnipotens sempiterne
Deus, qui dedisti famulis tuis, confessione uere fidei, eterne Trinitatis
gloriam agnoscere, 7 in potencia majestatis adorare unitatem, que-
sumus ut ejusdem fidei firmitate ab omnibus semper muniamur
adversis, qui vivis 7 regnas/' Hwo so hit haueiS, o^er sum oiSer of be
holi brumnesse, sigge be wulle.d

Swete Jesu bin ore ! swete Jesu vor mine sunnen anhonged o be
rode, uor beo ilke uif wunden )?et tu on hire bleddest, hel mine blodi
soule of alle be wunden bet heo is mide iwunded e burn mine uif wittes,
rSe munegunge of ham : bet hit so mote beon r' deorwurSe Louerd ;
uif Paternostres. "Omnis terra adoret te Deus, et psallat tibi;
psalmum dicat nomini tuo Domine." Oremus ^ " Juste judex Jesu

• and J>ach is wisdom iturnt to )>e in hali write, nomeliche, J>u deorewui'Se Fader, to J>e
wisdom, seli sune, to J>e luue, Hali Gast. jef me J>u an almihti God; J>rile in J>reo hades;
neomeS )>e J>en up J>eos ilke )>reo binges : mihte for te serui. C.

b wane. C. c ifeget, [imenged.] C.

d hwase hit hauetS al oSer sum, of >e hali brumnesse, segge wase wulle. C.

' is iwunden fis wit? iwundet], C.

SUPPLICATIONS FOR GRACE, TO THE TRINITY, AND TO CHRIST. 27

of our order, and I earnestly advise it. In this manner you may
say, if you will, your Paternosters.

" Almighty God, Father, Son, and soothfast Holy Ghost, even as
ye three are one God, and one power, one wisdom, and one love,
and yet wisdom is especially ascribed to thee in holy writ, thou dear
Father ; to thee wisdom, of thy Son ; to thee love, of the Holy
Ghost. Give me grace, Almighty God ; inspire into me, ye three
persons, these same three things : power to serve thee, wisdom to
please thee, love and will to do it ; power that I may do, wisdom
that I may know what to do, love that I may be constrained to do
all that is most approved by thee ; as thou art full of every good
thing, as there is no good wanting where these three are, power,
wisdom, and love united together, that thou grant me them, O holy
Trinity, in the worship of thee/' Three Paternosters. I Believe.
" Let us bless the Father and the Son, with the Holy Ghost ; let
us praise and highly extol him for ever." Let us pray : " Almighty
and everlasting God, who hast given unto thy servants by the con-
fession of the true faith to acknowledge the glory of the eternal
Trinity, and in the power of the [divine] Majesty to worship the
unity, we beseech thee that in the steadfastness of this faith we may
be defended always from all adversities, who livest and reignest, &c."
Whoso hath this, or any other prayer to the holy Trinity, may say
which he will.

" Sweet Jesus, thy mercy ! Sweet Jesus, for my sins suspended on
the cross ; for the sake of the same five wounds by which thou didst
thereon bleed, heal my soul, defiled with blood, of all the wounds
wherewith it is wounded through my five senses, in the remem-
brance of them ; so may it be, dear Lord." Five Paternosters. " Let
all the earth worship thee, O God, sing of thee, and praise thy name
with a psalm." Let us pray : " O righteous Judge, Jesu Christ"
If thou canst not say this, say some other of the Cruces.a " O God,
who by the precious blood of thy only begotten son Jesus Christ, &c."

» Prayers used in the adoration of the cross, and in processions where the cross is
carried.

28 REGUL2E INCLUSARUM.

Christe ;•" jif bu ne const nout "Sesne seie sune oiSer of "Se creoiz.
Deus qui unigeniti filii tui Domini nostri Jesu Christi precioso.

" Uor iSe seoue jiftes of i5e Holi Goste, "Set ich mote habben ham,
<£ for be seoue tiden bet holi chirche singeiS bet ich mote delen ine
ham, slepe ich ober wakie, <^ for be seoue bonen ibe Paternoster
ajein be seouen heaued deadliche sunnen, bet tu wite me wift ham
<jt alle hore bruchen,a ^ jif me be seouen seli eadinesses bet tu hauest,
Louerd, bihoten bin icorene ibin eadi nome." Seoue Paternostres,
v. " Emitte spiritum tuum ^ creabuntur, <^ renouabis faciem terrse."
Oremus. "Deus cui omne cor patet et omnis voluntas loquitur,
et quern nullum latet secretum, purifica, per infusionen Sancti
Spiritus, cogitationes cordis nostri, ut perfecte te diligere et digne
laudare mereamur, per, &c. Exaudi, quesumus Domine, supplicum
preces <^ confitencium tibi parce peccatis: ut pariter nobis indul-
gentiam tribuas benignus <^ pacem, per, &c. Ecclesie tue, quesumus
Domine, preces placatus."

Uor be ten hesten bet ich ibroken habbe, summe oiSer alle, and
me sulf toward te hwat se beo of ober hwat vntreouliche iteobeged,
ibote b of beos bruchen, vorte seihtni c me wii$ be deorewurSe Louerd.
Ten Paternostres . v. ego dixi, Domine, miserere mei ; sana animam
meam quia peccavi tibi." " Deus cui proprium."

' T. o d wurschipe, Jesu Crist, of bine tweolf apostles bet ich mote
oueral uolewen hore lore j bet ich burh hore bonen mote habben be

loliti 7.

• hcore strunden. C. b iteohedet in bote. C.

c sachtni. C. d In )>e. C.

PRAYERS FOR PARDON AND RECONCILIATION WITH GOD. 29

" For the seven gifts of the Holy Ghost, that I may have them,
and for the seven times that holy church singeth, that I may
participate in them, whether asleep or awake; and for the seven
petitions in the Paternoster against the seven chief deadly sins,
that thou guard me against them and all their brood, and give
me the seven happy beatitudes which thou, Lord, hast promised
thine elect in thy blessed name." Seven Paternosters, vers. " Send
forth thy spirit and they shall be created, and thou shalt renew the
face of the earth." Let us pray : " O God, to whom every heart is
open, and every wish speaketh, and from whom no secret is hid,
purify, by the infusion of the Holy Spirit, the thoughts of our heart,
that we may perfectly love thee, and worthily praise thee, through,
&c. Hear, we beseech thee, O Lord, the prayers of thy suppliants,
and forgive the sins of those who confess them to thee ; that likewise
of thy goodness thou mayest grant us thy favour and peace, through,
&c. O Lord, graciously hear the prayers of thy church."

" Because of the ten commandments, some or all of which I have
broken, and in whatever other things I have tithed myself untruly
toward thee, in repair of those breaches, to reconcile myself with
thee, dear Lord." Ten paternosters ; vers. " I have said, O Lord,
have mercy upon me, heal my soul, for I have sinned against thee.
O God, whose property, &c."

" In honour, O Jesus Christ, of thy twelve apostles, that I may in
all things follow their doctrine, and that, through their prayers,

30 REQUIRE INCLUSARUM.

tweolf bowes a ]?et bloweiS of cherite, ase seinte Powel witneft, blisfule
Louerd. Tweolf Paternostres. " Annunciaverunt opera Dei et
sanctitatem ejus." Oremus : " Exaudi nos Deus salutaris noster, et
apostolorum tuorum nos tuere prsesidiis, quorum donasti fideles esse
doctrinis, per — "

Halewen J?et je luuieft best <% mest in Lore wurSchipe siggeiS
oj?er les, o]?er mo, alse ou bereft on heorte, <^ tet uerset efterward
mid liore collecte.

" Uor alle )?eo }>et habbeiS eni god ido me, iseid me, oj?er iunned
me, <^ for alle ]>eo ilke )?et wurcheiS J?e six werkes of misericorde.b
merciable Louerd. "c Six Paternostres. "Dispersit, deditpauperibus;
justicia ejus manet in secula seculorum. Retribuere, dignare Domine,
omnibus nobis bona facientibus propter nomen tuum, vitam eternam."
Hwose wule mei siggen )?esne psalm : " Ad te levavi," biuoren )?e
Paternostres, ^ seoj?en, " Kirieleison, Christeleison, Kirieleison."

" Uor alle J;e soulen )?et beoiS forSfaren i^Se bileaue of ]?e vour
gospelles ]>et holde^ al Cristendom up a uour halues, J?et tu Ipe vour
morjiuen d jiue ham inne heouene, milcefule Louerd." Four Pater-
nostres ^ <=% gif je siggeiS niene, ase J>er beo~S niene, englene ordres,'
)?et God ]?urh his milce 7 for his merci hije ham ut of pine to hore
velauredden/ je do)? jet betere "i ^ her also sigge'S " De profundis,"
biuore ]>e Paternoster. " Kiriel. Christel. Kiriel. A porta inferi, erue
Domine animas eorum." Oremus: " Fidelium, Deus, omnium con-
ditor et redemptor, animabus famulorum famularumque [tuarum
remissionem cunctorum tribue peccatorum : ut indulgentiam quam
semper optaverunt piis supplicationibus consequantur.] "

• bo^es. C. b milce. C.

c milcefule Lauerd. C. d maregeuen [iiijor dotes]. C.

' \veorede». C. ' feorredne. C.

PRAYERS FOR BENEFACTORS, AND FOR THE DEAD. 31

I may have the twelve branches of charity, which blossom, as St.
Paul shew eth, blessed Lord." Twelve Paternosters. " They declared
the works of the Lord and his Holiness." Let us pray : " Hear us,
O God of our Salvation, and keep us safe by the protection of thy
apostles, to whose doctrines thou hast granted us to be faithful,
through, &c."

In the worship of those saints whom ye love best and most, say
less or more as your heart inclines you, and that versicle afterwards,
with their collect.

" For all those who have done me, said of me, or granted me any
good, and for all such as work the six works of mercy, O merciful
Lord." Six Paternosters. " He hath dispersed, he hath given to the
poor; his righteousness remaineth for ever. Deign, O Lord, to
reward all those who do good to us with eternal life, for thy name's
sake." Who will may say this psalm, " To thee have I lifted up,"
before the Paternoster ; and then, " Lord have mercy upon me,
Christ have mercy, Lord have mercy."

" For all the souls that have departed in the belief of the four
gospels which support all Christendom on four sides, give them in
heaven the four marriage portions, gracious Lord." Four Paternosters;
and, if you say nine, as there are nine orders of angels, that God
through his grace and of his mercy may elevate them soon out of
pain to their fellowship, ye do still better ; and here also say " De pro-
fundis" before the Paternoster. " Lord have mercy upon us, Christ
have mercy upon us, Lord have mercy upon us. From the gates of
Hell, O Lord, deliver their souls." Let us pray: "O God the
Creator and the Redeemer of all the faithful, grant to the souls
of thy servants remission of all their sins, that they may obtain
the indulgence which they have always desired by their devout
prayers."

32 REGUL^ INCLUSARUM.

Bi deie summe time ober bi nihte, bencheft <% gedereiS in owre
heorte alle sike 7 alle sorie, bet wo 7 pouerte belief, be pine bet
prisuns bolieiS ^ bet heo liggeft mid iren heuie iveotered:/a nome-
liche of "Se Cristene bet beoiS ine hebinesse, summe ine prisune,
summe ine alse muchele "Seudome alse oxe is ober asse ^ habbe~$
reoube of beo bet beo$ ine stronge temptaciuns.b Alle monne sores
Folio 7b. setteiS in ower bouhte, 7 sikeft to vre Louerd bet he nime jeme ^
habbe reoube of ham, ^ biholde touward ham mid te eie of his ore ^
? zif Te habbe'S hwule, siggeiS besne psalm, " Levavi oculos meos."c
Paternoster. " Conuertere, Domine, usquequo ^ et deprecabilis esto
super seruos tuos.d Pretende, Domine, famulis et famulabus tuis
dexteram celestis auxilii, ut te toto corde perquirant, et que digne
postulant assequantur, per Christum Dominum nostrum."

I be messe hwon be preost hefS up Godes licome, siggeiS beos
uers stondinde, "Ecce salvs mundi, uerbum Patris r' hostia uera, uiua
caro, deitas integra, verus homo :"' and beonne ualleiS adun mid beos
gretunge. " Aue principium nostre creationis ^ aue precium nostre
redemptions ^ aue viaticum nostre peregrinationis ^ tu esto nostrum
gaudium qui es futurus premium. Sit nostra in te gloria, per
cuncta semper secula. Mane nobiscum, Domine ^ noctem obscuram
remove r' omne delictum ablue ? piam medelam tribue. Gloria tibi,
Domine r' sed quis est locus in me quo veniat in me Deus meus, qui
fecit celum ^ terram t itane Domine Deus meus ? est quicquam in
me quod capiat te? quis mihi dabit ut venias in cor meum, et
inebries illud, <^ vinum bonum meum amplector te ? quis mihi es ?
miserere ut loquar? angusta est domus anime mee quo venias ad
earn ; dilatetur abs te r' ruinosa est, refice earn r7 habet que offendant
oculos tuos fateor et scio^ set quis mundabit earn, aut cui alteri
preter te [clamabo] ? ab occultis meis munda me, Domine, et ab
alienis parce servo tuo ^e miserere, miserere, miserere mei, Deus,
secundum magnam misericordiam tuam:"f and so al bene psalm vt,

• wl5 iren ibunden. C. b fondunge. C. « Psalm cxxi. 1.

4 xc. 13. « Psalm xix. 12. ' Psalm li. 6.

DEVOUT MEDITATIONS — PEAYERS AT MASS. 33

At some time in the day or the night think upon and call to mind
all who are sick and sorrowful, who suffer affliction and poverty, the
pain which prisoners endure who lie heavily fettered with iron ; think
especially of the Christians who are among the heathen, some in
prison, some in as great thraldom as is an ox or an ass ; compassionate
those who are under strong temptations ; take thought of all men's
sorrows, and sigh to our Lord that he may take care of them, and
have compassion, and look upon them with a gracious eye ; and, if
you have leisure, repeat this Psalm, " I have lifted up mine eyes," &c.
Pater noster. " Return, O Lord, how long, and be entreated in
favour of thy servants : " Let us pray. " Stretch forth, O Lord, to
thy servants and to thy handmaids the right hand of thy heavenly
aid, that they may seek thee with all their heart, and obtain what
they worthily ask through Jesus Christ our Lord."

In the mass, when the priest elevates God's body, say these verses,
standing, " Behold the Saviour of the world ; the word of the
Father ; a true sacrifice ; living flesh ; intire Godhead ; very man ;"
and then fall down with this greeting, " Hail ! cause of our creation ;
Hail! price of our redemption; Hail! our support during our
pilgrimage. Be thou our joy, who art about to be our reward.
May our glory be in thee, for ever and ever. Abide with us,
O Lord. Remove our darkness. Wash from us all our guilt.
Grant a holy remedy. Glory be to thee, O Lord. But, is there any
place in me into which my God may come who made heaven and
earth ? Is it so, O Lord my God ? Is there in me any thing which
may contain thee? Wilt thou indeed come into my heart and
inebriate it ? And do I embrace thee., my good wine ? What art
thou to me ? Pity me, that I may speak. The house of my soul is
too narrow that thou shouldst come into it. Let it be enlarged by
thee. It is in ruins, repair it. I confess and know that it contains
what is offensive to thine eyes. But who shall cleanse it, or to
whom but thee shall I cry ? Cleanse thou me, O God, from my
secret faults ; and from the sins of others spare thy servant.
Have mercy, have mercy, have mercy upon me, O God, according

CAMD. SOC. F

34 REGULuE INCLUSARUM.

mid Gloria Patri, " Christe audi nos," twie. " Kiriel. Christel. Kiriel.
Pater noster r' Credo. Saluumfac seruum tuum, Deus meus, sperantem
in te. Doce me facere uoluntatem tuam, quia Deus meus es tu.
Domine exaudi oracionem meam. Et clamor meus ad te veniat."
Oremus. "Concede, quesumus, omnipotens Deus, ut quern enigmatice
et sub aliena specie cernimus, quo sacramentaliter cibamur in terris,
facie ad faciem eum videamus, [eo] sicuti [est] veraciter ^ realiter frui
mereamur in celis : per eundem."

Folio 8. Efter J?e messecos, hwon J?e preost sacreft, J?er uorpteft al )?ene
world, j J?er beoiS al vt of bodi ^ J?er in sperclinde luue bicluppeiS oure
leofmon }?et into ower breoste bur is iliht of heouene, ^ holdeiS hine
ueste, uort he habbe igranted ou a al J?et je euer wulleiS.

Abute mid dei hwose mei, ^ hwose ne mei ]?eonne, o summe o'Ser
time, ]?enche o Godes rode alse muchele ase heo euer con mest o}?er
mai, 7 of his deorewurSe pinen ^ ^ beginne J?er efter ]?e ilke vif
gretunges "Set beo^S iwritten J?eruppe ^ <^ also kneolinde to eurichon,
<^ blesceiS, ase hit seiS ]?er, ^ beate^S ower breoste, ^ makie^ a swuch
bone. " Adoramus te Christe et benedicimus tibi, qui per sanctaui
crucem tuam redemisti mundum. Tuam crucem adoramus Domine.
Tuam gloriosam recolimus passionem r' miserere nostri qui passus es
pro nobis. Salue crux sancta, arbor digna, que sola fuisti digna
portare Regem celorum <^ Dominum. Salue crux que in corpore."

" O crux gloriosa! o crux adoranda! o lignum preciosum, 7 admirabile
signum, per quod 7 diabolus est victus, ^ mundus Christi sanguine
redemptus ! " Arise^S ]?eonne ^ biginneiS ]?esne antefne. " Salue nos,
Christe:"' and sigge-S stondinde }>esne psalm, "Jubilate," mit te

« haldeiS him hetefeste oSet he habbe ifcetted ou. C.

ADORATION OF THE CROSS. 35

to thy great mercy ; " and so the whole Psalm to the end, with Gloria
Patri ; " O Christ hear us," twice ; " Lord have mercy upon us.
Christ have mercy upon us. Lord have mercy upon us." "Our
Father ; I believe." " O my God, save thy servant, who putteth his
trust in thee. Teach me to do thy will, for thou art my God.
Lord, hear my prayer, and let my cry come unto thee." Let us
pray : " Grant, we beseech thee, Almighty God, that him whom we
see darkly, and under a different form, on whom we feed sacra-
mentally on earth, a we may see face to face, and may be thought
worthy to enjoy him truly and really, as he is, in heaven, through
the same."

After the kiss of peace in the mass, when the priest consecrates,
forget there all the world, and there be intirely out of the body ;
there in glowing love embrace your beloved [Saviour] who is come
down from heaven into your breast's bower, and hold him fast until
he shall have granted whatever you wish for.

About mid day whoso may, and whoso may not then at some
other time, should think upon God's rood as much and as intently as
ever she can, and of his precious sufferings ; and thereafter begin
the same five salutations which are written above ; and also bowing
the knee at every one, make the cross and bless, as is said there^
and beat your breast, and say this kind of prayer, " We adore
thee, O Christ, and we bless thee, who by thy holy cross hast
redeemed the world; we adore thy cross, O Lord; we meditate
upon thy glorious passion. Have mercy upon us, O thou who didst
suffer for us ! Hail ! O holy cross ; tree of worth ! Who alone wert
worthy to bear the King and Lord of Heaven. Hail, O cross, which
in body," &c.

" O glorious cross ! O cross worthy of adoration ! O precious wood
and admirable sign, by which both the devil is overcome, and the
world, through the blood of Christ, is redeemed I " Then rise up

* Qu. Is this ancient prayer consistent with the belief of the real bodily presence of
Christ in the Sacramental bread and wine ?

36 REGULJE INCLUSARUM.

"gloria," and berefter bene antefne r' j siggeft euer bus, " Salua nos
Christe Saluator, per uirtutem sancte crucis, (and blesceiS ou a) qui
saluastis Petrum in mari, miserere nobis/' and beateiS on ower breoste,
<£ beonne vailed adun, 7 siggeft, " Christe audi nos," twie. a Kiriel.
Christel. Kiriel." Pater noster, V " Protector noster aspice Deus ^
respice in faciem Christi tui." Oremus. " Deus qui sanctam crucem
ascendisti, et mundi tenebras illuminasti, quesumus, Domine, tu
corda <% corpora nostra illuminare dignare t' per Dominum." And eft
biginneiS " Adoramus te Christe," also, ase er, alle vive. pe antefiie,
" Salue nos " ase er. pe psalm, " Ad te leuaui." pene antefne efter
al vt, <£ tenne, also er, ualleiS to iSer eorSe. " Christe audi nos/'
twien. Kiriel. Christel. Kiriel. Pater noster, V" Protector noster aspice,
Folio 8 1. Deus." Oremus. " Perpetua nos Domine pace custodi quos per
lignum sancte crucis redimere dignatus es, qui uiuis ^ regnas cum Deo
Patre." pe bridde time riht also, and [be] feorthe cherre, ^ te vifte
cherre, ^ nout ne chaunge je b bute be psalmes ^ te vreisuns. pe
vorme psalm is " lubilate." pe ober is "Ad te leuaui." pe bridde,
"Qui confidunt." pe veorde, "Domine non est exaltatum." pe
vifte, " Laudate Dominum in sanctis ejus ^ " and in euerichon beoiS
vif vers. pe vreisuns beoiS beos. "Deus qui sanctam crucem.
Adesto nobis Domine Deus noster, et quos sancte crucis letari facis
honore, ejus quoque perpetuo defende subsidio."

Ueus qui pro nobis filium tuum crucis patibulum subire uoluisti
ut inimici a nobis expelleres potestatem, concede nobis famulis tuis u4
resurrectionis gratiam consequamur, per eundem. Deus qui uni-
geniti," mid " O beata et intemerata." " Juste judex, Jesu Christe,"

• ^ blescin hire |>eiine. C. b ne chaune^. C.

LITURGICAL DIRECTIONS. 37

and begin this anthem, " Save us, O Christ ; " and standing, say this
Psalm, " Jubilate," with the " Gloria," and after that the anthem ;
and say ever thus, " Save us, O Christ our Saviour, by the virtue
of thy holy cross," and make the sign of the cross, " Thou who didst
save Peter on the sea, have mercy upon us ; " and beat on your
breast, and then fall down and say twice, " O Christ hear us. Lord
have mercy upon us. Christ have mercy upon us. Lord have
mercy upon us." Pater noster, Versicle, " Behold, O God, our Pro-
tector, and look upon the face of thy Christ." a Let us pray : " O God,
who didst ascend the holy cross, and hast enlightened the darkness of
this world, we pray thee, O Lord, deign to enlighten our hearts and
bodies ; through the Lord." And afterwards begin, " We adore thee,
O Christ," the same as before, all the five. The anthem, " Save us,"
as before ; the Psalm, " To thee have I lifted up ; " afterwards the
whole anthem, and then, as before, fall to the earth ; " O Christ
hear us," twice. " Lord have mercy upon us. Christ have mercy
upon us. Lord have mercy upon us : " Pater noster ; the versicle,
" Behold, O God, our shield." Let us pray : " Keep us, O Lord,
in perpetual peace, whom by the wood of the holy cross thou hast
vouchsafed to redeem, who livest and reignest with God the Father."
Do exactly the same the third time, and the fourth and fifth time,
and change nothing but the Psalms and the prayers. The first is,
" O be joyful ; " the next, " Unto thee have I lifted up ; " the third,
" They that trust ; " the fourth, " Lord, my heart is not haughty.
The fifth, " Praise the Lord in his sanctuary ; " and in each there
are five verses. The prayers are these : " O God, who didst ascend
the holy cross ; " " Be present with us, O Lord our God, and those
whom thou makest to rejoice in the honour of that holy cross, defend
also with its continual help."

" O God, who didst consent that thy son should undergo the painful
cross for us, that thou mightest drive away from us the power of the
enemy, grant to us thy 'servants that we may obtain the grace of the
resurrection, through the same Lord." " O God, who of thy only

» Psalm, Ixxxiv. R. C. Translation.

38 REGUL.E INCLUSARUM.

and hwo se ne con nout ]?eos fif vreisuns, sigge euer enne r' <% hwo se
J?unche$ to longe lete ]?e psalmes.

" Swete lefdi seinte Marie, vor ]?eo ilke muchele blisse ]?et tu heue-
dest a wiftinne J?e J?eo ilke time J?et Jesu God, Godes sune, efter the
engles gretunge nom fleschs <^ blod in ]?e ^ of ]>e, vnderuong mine
gretunge mid ten ilke Aue, <^ make me tellen Intel of euerich blisse
vtewrS, 7 froure me inewrS 7 ernde b me ]?e blisse of heouene f 7 alse
wis ase iiSen ilke flesche ]?et he nom of ]?e nes neuer sunne, ne i "Sine,
alse me wened,c efter ]>e ilke nimunge, hwat se biuore were, dense
mine soule of flesliche sunnen. "Aue Maria," uort " Dominus tecum."
Magnificat, stondinde. " Aue Maria," al vt vif srSen, 7 eft }ms. " Swete
lefdi seinte Marie, vor J?e ilke muchele blisse J>et tu hefdest ]>oa ]>u
iseie };et ilke blissfule beam iboren of iSine clene bodie to moncunne
Folio 9. ne^e wiftuten euerich bruche, mid ihol meidenhod 7 meidenes
menske, hel me ]>et am )?urh wil tobroken, ase I drede, hwat se beo of
dede, 7 jif me ine heouene iseon ]n blissfule leor 7 biholden hure 7
hure meidenes menske, jif ich nam wurSe for to beon iblesced in
hore veolauredden. Aue Maria gratia plena, Dominus tecum. Ad
Dominum cum tribularer," stondinde. Aues also er fif siiSen.

" Swete lefdi seinte Marie, vor ]>Q ilke muchele blisse J?et tu hefdest
}>o )m iseie ]?ine deorewuriSe sune efter his swete deorwurSe deaft d
arisen to blissfale liue, his bodi seoueuold brihture J>ene [J>e] sunne,
jif me deien mid him 7 arisen in him r7 worldliche deien 7 gostliche
libben J. deien in his pinen veolauliche on eorSe, uor te beoii ine blisse
his feolawe ine heouene, uor J>e ilke muchele blisse }>et tu heuedest,
lefdi, of his blissfule ariste efter )>ine muchele seorewe ^ efter mine

hefdest. C. b erende. C.

leue«. C. d efter his derfe

INVOCATION OF THE BLESSED VIRGIN ; HER JOYS. 39

begotten Son." With, " O blessed and pure, O righteous Judge, Jesu
Christ." And whoso cannot say these five prayers, should say
always one ; and whoso thinketh them too long may omit the Psalms.

'* Sweet lady, Saint Mary, for that same great delight which thou
hadst within thee, at the very time when Jesus God, the Son of
God, after the salutation of the angel, took flesh and blood in thee
and of thee, receive my salutation with the same ' Ave,' and make
me to think little of every outward delight, and comfort me within,
and by thy merits procure for me the joy of heaven ; and as
certainly as in the same flesh that he took of thee there was never
sin, nor in thine, as I believe, after the same conception, whatever
may have been before, cleanse my soul from fleshly sins: Hail,
Mary," and so on to " The Lord is with thee." The Magnificat,
standing. " Hail, Mary," to the end, five times, and then, thus :
" Sweet Lady, St. Mary,' for the same great joy that thou hadst
when thou sawest that blissful child, born of thy pure body for the
salvation of mankind, without any use of kinde,a with whole
virginity and maiden's honour, heal me who through will am broken,
as I fear, whatever I may be as to deed, and grant that I may
in heaven behold thy joyful countenance, and behold her, and her
maiden's honour, if I am not worthy to be blessed in her fellowship.
Hail, Mary ! full of grace ; the Lord is with thee. To the Lord I
cried when I was in trouble," standing. Ave, also, as before, five
times.

" Sweet Lady, Saint Mary, for the same great joy which thou hadst
when thou sawest thy dear Son, after lus sweet precious death, arise
to joyful life, his body sevenfold brighter than the sun, grant me
that I may die with him and rise in him ; die to the world, and live
spiritually ; share in his sufferings as his follower on earth, that I
may be his companion in blessedness in heaven ; for the great joy
which thou hadst, O Lady, of his joyful resurrection, after thy great
sorrow ; after my great sorrow in which I ever am here, lead me to

a Qu.? sine omni ruptura ; i. e. macula.

40 REGUL.E INCLUSARUM.

muche seoruwe bet ich am euer inne here ^ led me to bine blisse.
Aue Maria gratia," uort "Dominus tecum. Retribue servo tuo," auez
uif siiSen.

" Swete lefdi seinte Marie, uor be muchele blisse bet tu hefdest bo
bu iseie bine brihte blissful sune bet te Gyus wenden vorto abruse-
men, ase anober dea$lich mon, wiiSute hope of ariste ^ iseie him so
wurSliche 7 so mildeliche, an holi bursdei, stien to his blisse into his
riche of heouene r' jif me worpen mid him al be world under vet, 7
stien nu heortliche, 7 hwon ich deie gostliche, a domesdeie al licom-
liche, into "Se blisse of heouene. Aue Maria. In conuertendo. Aue
Maria," al vt fif srSen.

" Swete lefdi, seinte Marie, uor be ilke muchele blisse bet fulde al
be eorfte bo bi swete blisfule sune underueng "Se in his vnimete blisse,
7 mid his blisfule ermes sette be irie trone 7 quene crune on heaued
Folio 9 b. brihture bene [be] sunne : heih heouenliche cwene, underuong so beos
gretunges of me on eor$e bet ich mote blisfuliche grete 'Se ine
heouene. Aue Maria. Ad te leuaui." Auez fif srSen, and beonne bet
uerset, " Spiritus sanctus superueniet, 7 uirtus Altissimi obumbrabit
tibi." Oremus : " Gratiam tuam, quesumus Domine, mentibus nostris
infunde, ut qui, angelo nunciante, Christi filii tui incarnationem cog-
novimus, per passionem ejus etcrucem, ad resurrectionis ejus gloriam
perducamur, per eundem Christum Dominuui nostrum, amen.
Aue regina celorum ; Aue Domina angelorum.

Salue radix sancta [porta,]

Ex qua mundo lux est orta;

Aue virgo gloriosa;

Super omnes speciosa;

Vale, O valde decora,

Et pro iiobis semper Christum exora."

Verset, " Egredietur uirga de radice Jesse et flos de radice
ejus ascendet." Oremus. " Deus qui virginalem aulam, 7c.

41

% joy. " Hail, Mary ! " unto " The Lord is with thee." " Deal
bountifully with thy servant. Hail, Mary ! " five times.

" Sweet Lady, Saint Mary, for the great joy which thou hadst
when thou sawest thy bright blissful Son, whom the Jews thought
to imprison in the stifling tomb, as another mortal man, without hope
of rising again ; sawest him so gloriously and graciously, on Holy
Thursday, ascend up to his joy into his kingdom of heaven ; grant
to me that I may with him cast all the world under my feet, and
ascend up now in heart and mind ; and when I die [that I may
ascend] spiritually, and at the judgment day all bodily, into the
blessedness of heaven. Hail, Mary ! When the Lord turned
again the captivity of Sion. Hail, Mary," all out, five times.

" Sweet Lady, Saint Mary, for the same great joy that filled all
the earth, when thy sweet blissful Son received thee into his infinite
bliss, and with his blissful arms placed thee on the throne, and a
queenly crown on thy head brighter than the sun ; O high, heavenly
queen, so receive these salutations from me on earth, that I may
blissfully salute thee in heaven. Hail, Mary, unto thee lift I up.
Hail ! " five times, and then this versicle : " The Holy Ghost shall
come upon thee; and the power of the Highest shall overshadow
thee.'* Let us pray: " We beseech thee, O Lord, pour thy grace
into our hearts, that we, who, by the message of the angel have
known the incarnation of Christ thy Son, may be brought by his
cross and suffering to the glory of his resurrection, through the same
Jesus Christ our Lord. Amen. Hail, Queen of Heaven ! Hail
Sovereign of angels ! Hail, O root [of Jesse], gate of heaven !
From which light has risen upon the world. Hail, O glorious
virgin. Beautiful above all. Prevail, O most graceful ! And
ever entreat Christ in our behalf." Versicle, " A rod shall come
forth from the stem of Jesse, and a flower shall grow out of his
root/' Let us pray : " O God, who didst not disdain the virgin's
womb, &c. Be glad, O mother of God, unspotted virgin; be
CAMD. sou. G

42 REGUL.E INCLUSARUM.

Gaude Dei genctrix, uirgo iinmaculata 1 gaude quod gaudiura
ab angelo suscepisti^ gaude quod genuisti eterni luminis clari-
tatem^ gaude Mater, gaude sancta Dei genetrix. Uirgo tu
sola Mater innupta. Te laudat omnis filii creatura genetricera
lucis^ sis pro nobis pia interuentrix." V, Ecce uirgo concipiet
7 pariet filium. Oremus. Deus qui de beate Marie uirginis
utero verbum tuum, angelo nunciante, suscipere voluisti, &c.
Gaude uirgo, gaude Dei genetrix, et gaude gaudium Maria r' om-
nium fidelium gaudeat ecclesia in tuis laudibus r7 assidua et pia
domina gaudere fac nos tecum ante Dominum. V. Ecce uirgo con-
cipiet" Oremus. " Deus qui salutis eterne, &c. Alma Redemp-
toris mater que peruia celi porta manes, et stella maris ^ succurre
cadenti, surgere qui curat populo. Tu qua3 genuisti, natura mi-
rante, tuum sanctum Genitorem. Virgo prius ac posterius, Gabri-
elis ab ore sumens illud Aue, peccatorum miserere." Her sigge'S
fifti auez, o]?er an hundred, o^5er mo ofter les, efter J?et je habbeiS
hwule r' alast ]>et uerset, " Ecce ancilla Domini, fiat mihi secundum
verbum tuum." Oremus. " O sancta uirgo uirginum quae genuisti
Folio 10. filium triumphatorem Zabuli." Hwo se wule mei a-stunten J?eruppe a
anon rihtes efter J?e uorme ureisun. "Gratiam tuam quesumus
Domine," and siggen ]?enne hire tale of auez r7 efter iSe laste psalme,
" Ad te leuaui," 7 euer biuore }?e psalme biginnen one aue ^ uort b
Dominus tecum ^ 7 sigge stondinde ]?ene psalm ^ )?eos psalmes beoS
inumene efter ]?e uif lettres of vre lefdi nome r' hwo se nimeft jeme
of )?issse worde Maria, he mei ivinden J?erinne )?e vorme vif lettres
of iSeos biuore seide psalmes, 7 alle ]?eos vreisuns eorneiS bi 'Seos
fiue, efter hire viue hexte blissen tel in )?e antefnes c 7 tu schal ivin-
den in ham vif gretunges. peo ureisuns ]?et ich nabbe bute imerked
beoiS iwriten oueral, bute one J?e laste. Lete^ d writen on one scrowe
hwat se je ne kunneiS nout.

• mei stutten J>ruppe. C. h o'Set cume to. C.

c hwase nime^S Jeme, 1 al \>is ilke vreisun, efter hire fif heste blissen, corned bi fiue tele
in ]>e antempnes. C.

d het ich nabbe imerked bute an beo~5 iwriten oueral wiSuten \>e leste. C.

WORSHIP OF THE BLESSED VIRGIN. 43

glad because thou hast conceived joy from the angel ; be glad
because thou hast brought forth the brightness of light eternal ; be
glad, O mother ; be glad, O holy mother of God. Thou, alone, O
virgin, art a mother without a mate. Every creature praises thee, the
mother of the son of light. Be a gracious mediator in our behalf."
Versicle, " Behold, a virgin shall conceive and shall bring forth a son.
Be glad, O virgin ; be glad, O mother of God, and be exceeding
joyful, O Mary. Let the congregation of all the faithful rejoice in
thy praises. Constant and pious lady, make us to be glad with thee
before the Lord." Versicle, " Behold, a virgin shall conceive." Let
us pray : " O God, who for our eternal salvation, &c." " O gracious
mother of the Redeemer, who remainest the gate through which
heaven is entered, and the star of the sea ; succour thy falling people,
who wish to rise. Thou who, whilst nature admired, didst bring
forth thy holy Father, a virgin both before and after, receiving that
salutation from the lips of Gabriel, pity the sinful." Here say,
" Hail, Mary ! " fifty or a hundred times, more or less, as ye have
leisure. Lastly, this versicle, " Behold the handmaid of the Lord ;
be it unto me according to thy word." Let us pray : " O holy
Virgin of Virgins, who gave birth to thy son the vanquisher of Satan."
Whoso will may stand up immediately after the first prayer. " We
beseech thee, O Lord, grant us thy grace," and then say her
number of " Hail, Maries/' After the last psalm, " Unto thee lift I
up," and always before the psalm begin one " Hail^ Mary," as far
as " the Lord is with thee," and say the psalm standing. These
psalms are taken after the five letters of our Lady's name. Whoso
pays attention to this word Maria may find in it the first letters of
these five psalms aforesaid, and all those prayers run according to
these five. After her five highest joys count in the anthems, and
thou shalt find in them five salutations. The prayers which I have
only indicated are written in full, except only the last. Cause to be
written on a scroll what ye do not know by heart.

44 KEGUL^: INCLUSAftUM.

r T/ffx/^vwo

Al )>et je euer siggeiS of swuch a oiSer bonen, ase of Pater nostres I
7 of Auez, on ower owene'"wise, psalmes 7 vreisuns : al ich am wel
ipaied euerichon sigge ]>et hire best bere$ on heorte r' verslunge of
hire sautere 1 redinge of Englichs, ofter of Fjgiuchs r' holi medita-
ciuns.b Of ower kneolunge, hwon so je euer muwen ihwulen, biuore
mete ofter efter, euer so je more do$, so God ou echeiS furore lu's
deorewurSe grace r"5 7 lokeiS also ich bid ou ]?et je ne beon neuer
idel r' auch wurcheft, oiSer rede^S, ofter beoft i beoden, 7 in ureisuns r'
7 so do$ euer sumhwat J?et god muwe )?erof awakenen ^ »be vres of
J?e holi goste, jif je ham wulleiS siggen, sigge'S eueriche £ide of ham >
biuoren ure lefdi tiden. ^Toward te preostes tiden herkneft se wel
je muwen. Auh mid him ne schule je nouiSer uerslen ne singen *
]?et he hit muwe iheren. Ower graces, stondinde, biuore mete 7 efter,
alse ha beoft iwriten ou:' 7 mid te miserere, goiS biuoren ower
weouede 7 endeft 'Ser ]?e graces: bitweone mete, hwo se drinken
wule, sigge benedicite : " potum nostrum filius Dei benedicat. In
nomine Patris 7 Filii 7 Spiritus Sancti, amen." And blesceft r' 7 a
last siggeS " adjutorium nostrum in nomine Domini, qui fecit celum 7
terram. Sit nomen Domini benedictum ex nunc et in secula. Bene-
dicamus Domino. Deo gracias." Hwon se je go^ to oure bedde
folio 10 1. ine niht o)?er in euen, ualleiS akneon to "Ser eor^e 7 )?enche$ hwat
je habbe^S i J>ene dai iwreiSiSed ure louerd, 7 crieiS him eorne merci
7 forgiuenesse. Eif je habbeiS ei god idon, )>onkeiS him of his jeoue,
wi~Suten hwam we ne muwen ne wel don ne wel J?enchen r' 7 sigge^
"miserere mei Deus. Kiriel. Christel. Kiriel. Pater noster. Salvas
fac ancillas tuas Deus meus sperantes in te." Oremus. " Deus cui
proprium." And sigge, stondinde, ]>esne vreisun. " Uisita quesumus,
Domine, habitationem istam 7 omnes insidias inimici ab ea longe re-
pelle ^ angeli tui sancti habitantes in ea nos in pace custodiant, 7 bene-
dictio tua sit super nos semper, per Dominum. And )>enne a last

» Jnillich. C. b J,ochtes. C.

' hwonse ge maj;en icemen, car mete T efter, eaucr sc ge mare do5, so God [echi ou]
for Sere his grace. C.

PRIVATE DEVOTIONS. GRACES. 45

Whatever other devotions you use in private, as Paternosters,
Hail Maries, psalms, and prayers, I am quite satisfied that every
one should say that which her heart most inclines her to, a verse of
her psalter, reading of English or French, holy meditations. As to
your kneeling, whenever you have time, before or after meat, the
more you do so, the more doth God add and increase towards you
his precious grace ; and see also, I pray you, that you be never idle,
but work, or read, or be at beads, and in prayer, and thus be always
doing something from which good may come. ,» The hours of the
Holy Ghost, if you_wish to say them, say every time of them before
our Lady's times ; to priest's hours listen as well as you can, but you
should neither say the versicles with him nor sing so that he may
hear it. Say your graces before and after meat, as they are written
out for you, standing ; and with the Miserere go before your altar
and finish there the graces. Between meals, when any one wishes
to drink, let her say benedicite, "May the son of God bless
our drink ; in the name of the Father, and of the Son, and of the
Holy Ghost, Amen," and make the sign of the cross ; and at last
say, " Our help is in the name of the Lord, who made heaven and
earth. The name of the Lord be blessed from this time forth and
for ever. Let us bless the Lord. Thanks to God." Always when
you go to your bed at night or in the evening, fall on your knees to
the earth and think what you have done in the day to displease our
Lord, and cry to him earnestly for mercy and forgiveness. If
you have done any good, thank him for his grace, without which
we can neither do good nor think good, and say " Have mercy on
me, O God. Lord have mercy. Christ have mercy. Lord have
mercy on me. Our Father. My God, save thine handmaids who
hope in thee." Let us pray : " O God, whose property is ever to
have mercy." And say, standing, this prayer, " Visit, we beseech
thee, O Lord, this dwelling, and drive far from it all the wiles of the
enemy. May thy holy angels dwelling in it keep us in peace, and
may thy blessing be upon us for ever, through our Lord," &c.
And finally say, " Christ conquers 1 % Christ is king r' ^ Christ

46 REGUL2E INCLUSARUM.

"Christus vincit i' j% Christus regnat r7 ffc Christus imperat :"' ffr and
mid breo creoiz, mid te Jmme up buue be uorheaued f' 7 beonne, "Ecce
crucem Domini r' ijl fugite partes aduerse r' vicit leo de tribu Juda,
radix Dauid. Alleluia." A large creoiz, ase et Deus in adiutorium,
mid " Ecce crucem >J) Domini r' " and beonne vour creoices a uour
halue, mid teos uour efter clauses. " Crux f% fugat omne malum.
>J< crux est reparatio remm. Per crucis hujus signum, ffc fugiat
procul omne malignum ^ 7 per idem signum ijl saluetur quodque
benignum." A last ou sulf 7 ower bed bo~Se. " In nomine Patris 7
Filii et Spiritus Sancti. Amen." Ine bedde uorb ase je muwen,
ne do je no bing ne benched "i bute slepeiS.

pe ne con oiSer uhtsong, ober ne mei hit siggen, uor ulitsong sigge
britti Pater nostres, 7 aue Maria efter euerich Pater noster r' 7
Gloria Patri efter euericli aue Maria. A last schal siggen, hwo se
con. Oremus. " Deus cui proprium est misereri semper. Benedi-
camus Domino "i Deo gratias ^ Fidelium aniine." Vor euesong
twenti. Uor euerich ober tide, sigge uiftene, o bis ilke wise ^ auh
et uhtsonge schal siggen hwo se con " Doinine labia mea. Deus in
adiutorium." And at al be obre tiden ^ " Deus in adiutorium :" 7
Folio 11. et complie "conuerte nos Deus:" hwo se is unheite uorkeorue of uht
songe,a tene^ of euerich ofter tide uiue, "Se halue dole of euerich one,
jif heo is seccure;b hwo se is ful meseise, of alle beo heo cwite^ 7
nime hire sicnesse nout one bolemodliche, auch do swu*S gledliche,c
7 al is hire bet holi chirche rede^ ober singed ; bauh je owen
benchen of God eueriche time, mest ]?auh in ower tiden, bet ower
bouhtes ne beon beonne uleotindefd 7 jif je burh jemeleaste glufFeiS e
of wordes, oiSer misnimeiS uers, nimeiS ower uenie dun et ter eorSe
mid te honden one r' o^er ualle^ adun al uor muchel misnimungej 7
scheaweiS ofte ine scrifte f ower jemeleaste her abuten.

• hwa se is unheite o'Ser sec, forkeme of uhtsong. MS. Bibl. Cotton. Titus D. xvm.
unhette. C. b sekere. C.

c NeomeS cure secnesse )>olemodliche 7 gledliche. C. d fleotinde. C.

e Demies gliffen. Tit.
' vd 81-hriitc. (,'. i schrifto. Tit.

PRIVATE DEVOTIONS, IN THE EVENING AND MORNING. 47

rules >J< " and with three crosses, with the thumb up above the
forehead; and then, behold the Lord's cross ij< Begone, ye ad-
versaries : the lion of the tribe of Judah, the root of David hath
conquered. Halleluia. A large cross, as at " Make haste, O God,
to help me," with "Behold the Lord's cross f% ;" and then four
crosses, on four sides, with these four after-clauses, " The cross ffc
drives away every evil. i>& The cross is the restorer of the world.
By the sign of this cross >Jl let every thing malignant fly away ; and
by the same sign iji let every thing that is kind and good be
preserved." Finally [bless] yourself and also your bed, "In the
name of the Father, and of the Son, and of the Holy Ghost, Amen."
In bed, as far as you can, neither do any thing nor think, but sleep.
They who either cannot, or may not, say the early Matins, may
say, instead, thirty Paternosters, and " Hail, Mary ! " after every
Paternoster, and " Glory be to the Father," after every " Hail,
Mary ! " Finally, whoever can shall say : " Let us pray : O God,
whose property is always to have mercy. Let us bless the Lord.
Thanks to God. The souls of the faithful/' For even song say
twenty ; for every other time fifteen, in this manner : but at early
Matins whoever can, shall say, " O Lord, open thou my lips. Make
haste, O God, to help me ; " and at all the other times, " Make
haste," and at Compline, " Turn us, O God." Whoso is infirm
may cut off ten at early Matins ; at every other time, five, the half
of each, if her sickness is greater. Whoso is very ill, let her be free
from the whole service, and take her sickness not only patiently, but
right gladly, and all is hers a that holy church readeth or singeth ;
ye ought, however, to think of God at all times, yet most in your
appointed times of devotion, that your thoughts may not then be
wandering ; and if, through heedlessness, you blunder in words, or
mistake a verse, make your venia, falling down to the earth with your
hands only, or if the mistake be great, fall quite down, and often
avow, in confession, your carelessness about this.

•' i. e. she shall share in the benefit.

48 REGUL^E INCLUSARUM.

'

pis is nu fte uorme dole, ]>et ich habbe ispeken hiderto, of ower
pjvJt" seruise. Hwat se beo nuJJSer of ]?eos riwlen her efter. Ich wolde
J>et heo vveren of alle, alse heo beoft of ou, Jmrh Godes grace
ihoklen. . .

*

"Omni custodia serva cor tuum, quia ex ipso vita procedit." Mid
alle cunne warde, dohter, seift Salomon ]?e wise, wite wel }?ine heorte,
uor soule lif is in hire ; jif heo is wel i\vust.b pe heorte wardeins
beoftc J?e vif wittes — sihfte 7 herunge, .spejiimge. d and smellunge, 7
eueriches limes uelunge^ 7 we wulleft speken of alle, uor hwo se wit
]>eos wel, he deft Salomones heste. He wit wel his heorte 7 his soule
heale. pe heorte is a ful wilde best, and makeft monie wil^g_lupeg,e
as Seint Gregorie f seift, " nichil corde fugacius." Nofting ne ne et-
flihft mon so sone so his owune heorte. David, Godes prophete,
seide g et sume time $ heo was etstert him. " Cor meum dereliquid
met"' YIS min heorte is etflowenh me, 7 eft he blescede him 7 seide f
heo was ikumen horn. " Invenit servus tuus cor suum." Louerd, he
seift, min heorte is icumen ajein eft : ich hire habbe ifunden. Hwon
so holi mon, 7 so wis, 7 so war lette hire etsterten, sore mei anofter
of hire fluht carien : 7 hwar etbrec heo ut urom Davift ( J?e holi king,
Folio ] 1 1. G0des prophete ? Hwar ? God hit wot, et his eie Jmrl, Jmrh a
sihfte •]> he iseih ; J?urh a biholdunge, ase je scuhlen * herefter iheren.

" seruise. \>is riwle her efter muche nede is wel to loke J>et Godd giue ou grace; for
hit spekes of }>e fiue wardains of J>e heorte. Tit.
h iloked. Tit. c arn< xit.

d smecchinge.-Tit. ' e liht lupe, C- Tit- f Seint Ber- c

1 atluppes. Tit. g meanede. Tit.

'• odflode. C. i schulen. C. T.

0.^ \-~'\\

t*

MORAL INFLUENCE OF THE SENSES. SIGHT. 49

This, now, which I have hitherto spoken, concerning your religious
service, is the first part Whatever may yet remain to be said of—
those rules, I would that they were as well kept by all, as, through
God's grace, they are kept by you. 1+ •>

'a

PART II.— ON KEEPING THE HEART.
1. OF SIGHT.

"Omni custodia serva cor tuum, quia ex ipso vita procedit." 'J
" With every kind of watchfulness, daughter," saith Solomon the
wise, " guard well thy heart, for in it is the life of the soul, if it is
well governed." The wardens of the heart are the five senses :
sight, hearing, taste,a smelling, and every member's f'eeling,b and we
shall speak of them all; for, whoever guards these well doth
Solomon's command. He keepeth well his heart, and the health of
his soul. The heart is a full wild animal, and makes many wild
leaps, as St. Gregory saith, " nihil corde fugacius," nothing escapes
from a man's control so soon as his heart ; David, God's prophet,
said upon a certain occasion, that it had deserted him, " Cor meum
derelinquit me," c that is, " My heart forsakes me ; " and afterwards
he congratulated himself, and said it was come home, "Invent
servus tuus cor suum." d " Lord," saith he, " my heart is come
back again : I have found it." When a man so holy, so wise, and
so wary suffered his [heart] to break loose, others may well be sorely
anxious lest it should take flight. And where did it break away from
the holy king David, God's prophet? Where? God knows, at
the window of his eye : through a sight that he saw : through a be-
holding, as you shall hereafter hear.

\/ * Spekunge, in the original, is probably an error for smekunge. See the various
readings.

11 /. e. touch. c Psalm xl. 12. 3<?;/3 d 2 Samuel, vii. 27. f

CAMD. SOC. H

50 RECOIL INCLUSARUM.

Uorbui, mine leoue sustren, be leste •£ je euer muwen luuieiS -^
our buries, al beon heo lutle, be parluris lest 7 nerewest.a pe cloft ^
in ham beo twouold : blac^cloiS ; be creoiz hwit wrSinnen 7 wiSuten.
pe blake cloft bitockneft p je beoft blake 7 unwurfte toward be
worlde wrSuten ; -f te softe sunne, f is Jesu Crist, haueft wiftuten
uorkuled ou ; 7 so wrSuten ase je beoiS unseauliche imaked ou burh
gleames of his grace, pet hwite creoiz limpeft to ou; uor breo
manere creoices beoiS — reade, 7 blake, 7 hwite. pe reade limped to
beo •f beoft, uor Godes luue, mid hore blodshedunge irudded 7
ireaded, ase be martirs weren. pe blake creoiz limpeft to beo ^
makieft r3e worlde hore penitence uor lodliche sunnen. pe hwite
creoiz limpeiS to b hwit meidenhod, 7 to clennesse, •]> is muchel pine
wel uorto holden. Pine is oueral c burh creoiz idon to understonden.
pus bitockne'S hwit croiz be ward of hwit chastite, -f is muchel pine
wel uor to witene. pe blake cloiS also tekefte d bitocnunge, deft lesse
eile to ben eien, 7 is biccure ajein J?e wind, 7 wurse to burhseon, 7
halt his heou betere uor winde 7 for ofter hwat, Lokeft ^ te par-
lurs e, beon euer ueste on eueriche halue, 7 eke wel istekene, 7 wjteft
ber our eien/ leste be heorte etfleo 7 wende ut, ase of Dauid, 7 oure
soule -secli so sone heo is ute. '' Ich write muchel uor oftre, •f nofting
ne etrineft g ou, mine leoue sustren ;' voj nabbe je nout bene nome,
ne ne schulen habben, burh be grace of Gode, of totinde ancres, ne
of tollinde lokunges, ne lates, •£ summe, oiSer hwules, weilawei ! un-
kundeliche makieft ; vor ajein kunde hit is, 7 unmeft swjic h wunder,
•f te deade totie,1 7 mid cwike worldes men w^de wift sunne.

lA

TX yQ ^^fi^Jbt+t^SJfa^^f'^'Zcj^

'' • Buries [T loket )>at tei] beon lutle, 7 J>e parlures least, T eke narewest. C. windohes,
al beon ho lutle. )?e parlure windohe beo least 1 narewest. Tit.

b limpeS aricht to. C. T. -.- c ihwer c eihwer> T< _

d techen \>e. C. tekeiSe. T. « Lokes t te parlurs claS. T.

' wel itachet, ~) geateS wel \>er owre ehne. T. e p naut ne riue'5. C.

11 selli. T. sullich. C.\ i :ulotie. T.

-Auf ,

THE PARLOUR WINDOWS TO BE AVOIDED. 5 1

Wherefore, my dear sisters, love your windows as little as
possible ; [and see that they]a be small, — the parlour's smallest and
narrowest. Let the cloth upon them be twofold ; black cloth ; the
cross white, within and without. The black cloth signifieth that ye vtJ,t*.fi*~> *?
are black, and of no estimation with the world without ; because the
true sun, which is Jesus Christ, has discoloured you outwardly,
and thus externally, as you are not fair to look on, has he made you
through the rays of his grace.b The white cross properly belongs to
you ; for there are three kinds of crosses — red, black, and white. The
red appertains to those who are, for the love of God, ensanguined and
reddened by the shedding of their blood, as the Martyrs were. The
black cross is proper to those who are doing penance in the world
for foul sins. The white cross is appropriate to white and unstained
maiden purity, which requires much pains well to preserve. Pain
is always to be understood by the cross. Thus the white cross
betokeneth the keeping of pure chastity, which requires much pains
to guard well. The black cloth also teachet^aa. emblem, doth less
harm to the eyes, is thicker against the wind, more difficult to see
through, and keeps its colour better against the wind and other
things. See that your parlour windows be always fast on every
side, and likewise well shut ; and mind your eyes there, lest your
heart escape and go out like David's, and your soul fall sick as soon
as it is out. I write more particularly for others, for nothing [here
said] applies to you, my dear sisters, for ye have not the name, nay,
nor shall ye have, through the grace of God, of staring anchorites,
nor of enticing looks and manners, which some, at times, alas !
contrary to the nature of their profession, practice ; for against
nature it is, and a singularly strange prodigy, that the dead should
look out, and among living men of the world, consort with sin.

» See v. r. C. b See Canticles, i. 6.

52 REGUL^E INCLUSARUM.

r T1 \ v*

12. Me leoue sire, seift sum inouh reafte, 7 is hit nu so ouer vuel
uor te toten a utward ? ge hit, leoue suster, vor vuel b •]> ter kumeft of
hit, is vuel ouer vuel to euerich ancre, 7 nomeliche to be gunge ^ 7 to
ben old uorftui f heo to be gunge giueft vuel uorbisne, 7 scheld to
werien ham mide. Vor, gif ei etwitc ham, beonne siggeftd heo
anonriht r' " Mesire, beo deft also beo is e betere ben ich am, 7 wot
betere ben ich wot, hwat heo haueft f to donne." O leoue gunge an-
cren, ofte a ful hawur smift smeoftift g a ful woe knif, 7 te wise ouh
to uolewen wisdom, 7 nout folie,h 7 an olde ancre mei don wel •£ tu
dest vuele. Auh toten vt wiftuten vuel ne mei noufter of ou, 7 nim
nu geme hwat vuel beo icumeri of totinge ? nout on vuel ne two, auh
al be vuel, 7 al be wo ^ nu is 7 euer gete was, 7 euer schal iwurften,
al com of a sihfte. pet hit beo soft, lo her be preoue : Lucifer burh
bet he iseih 7 biheold on himsulf his owene ueirness leop into prude,
7 bicom of engel atelich deouel ; 7 of Eue vre alre moder is iwriten
on alre erest in hire neowe * ingong of hire eie sihfte, " vidit igitur
mulier quod bonum esset lignum ad vescendum, et pulchrum oculis,
aspectuque delectabile, et tulit de fructu ejus 7 comedit, deditque
viro :" -f is, Eue biheold o ben uorbodene eppele, 7 iseih hine ueir, 7
ueng to deliten k i be biholdunge, 7 turnde l hire lust ber toward, 7
noni 7 et berof, 7 gef hire louerd. Lo hu holi writ spekeft, 7 hu
inwardliche hit telleft hu sunegunge bigon : bus eode sihfte biuoren,
7 makede wei to vuel lust t 7 com be deaft ber efter, •)> al monkun
iueleft.m pes eppel, leoue sustren, bitocneft alle be bing fy lust falleft
to, 7 delit of sunne. Hwon bu biholdest te mon bu ert in Eue point :
bu lokest o ben eppel. Hwoso heuede iseid to Eue beo n heo werp

12 i. hire eien berone, A! wend te awei r' bu worpest eien o bi deaft r' hwat

» lokin. T. >J

b j;ea hit, leue sustren, ful vuel, -j ouer uuel to eauer euch anker is te vuel. T. — 1»**Ajf

c wites. T. d seien. T. ' j> arn. T.

' ho ahen. s haher smi'S smi'Ses. T. hager. C.

h folhe i wisedom, 7 nawt i folie. T. ' in hire sunne. T. C.

k deliten hire. C. ' toe. T. C.

111 al mon cun nu feles. T. •» |>a. T.

EVE'S TEMPTATION BEGAN BY THE EYE. 53

" My dear master," saith some one, quickly enough, "is it, now, so
very evil a thing to look out ? " Yea, it is, dear sister, for the
harm that comes of it is evil above evil to every anchorite, and
especially to the young ; and to the old, inasmuch as she sets a bad
example to the young, and gives them a shield wherewith to defend
themselves. For, if any one reprove them, then, they immediately
say, " Sir, she does the same who is better than I am, and knows
better what she ought to do." O dear young recluse, often does a
right skilful smith forge a full weak knife ; the wise ought to imitate
wisdom and not folly ; also, an old recluse may do that well which
thou doest ill. But to look out without harm, neither of you can do.
And now, observe what evil has come of looking ; not one evil or
two, but all the evil and all the harm that now is, and that ever yet
was, and that ever shall be — all came of a sight. That this is true,
lo, here is the proof: Lucifer, because he saw and beheld in himself
his own beauty, fell into pride, and of an angel became a foul fiend.
And it is written of Eve, the mother of us all, that sin first entered
into her through her eyesight, " Vidit igitur mulier quod bonum
esset lignum ad vescendum, et pulchrum oculis, aspectuque de-
lectabile, et tulit de fructu ejus et comedit, deditque viro :" that is,
" Eve looked on the forbidden apple, and saw it fair, and began to
take delight in beholding it, and set her desire upon it, and took and
ate of it, and gave of it to her lord." Lo ! how Holy Writ speaks ;
and how, searching deeply into the cause and origin, it tells how sin
began. Thus did sight go before and prepare the way for guilty
desire ; and death followed, to which all mankind is subject. This
apple, dear sisters, betokeneth every thing that excites guilty desire,
and delight in sin. When thou lookest upon a man thou art in
Eve's case ; thou lookest upon the apple. If any one had said to
Eve, when she cast her eyes upon it, Ah, Eve ! turn thee away ;
thou castest thine eyes upon thy death : What would she have an-
swered ? " My dear master, thou art in the wrong. Why dost thou
find fault with me ? The apple which I look upon is forbidden me

54 KEGUL^E INCLUSAKUM.

heuede heo i-onswerede ? Me leoue sire, bu hauest wouh. Hwarof
kalenges tu me ? be eppel •£ ich loke on is forbode me to etene, 7
nout forto biholden. pus wolde Eue inouh reaiSe* habben i-on-
swered. O mine leoue sustren, hwat b Eue haueft monie^douhtren "
be uoluweft hore moder, -f onswerieiS o bisse wise. " Me wenes tu,"
serS sum, " f ich chulle leapen on him, bauh ich loke on him ?" God
hit wot, leoue sustren, more wunder ilomp.c Eue, bi moder, leop
efter hire eien ^ urom hire eien to be eppel, vrom be eppel i parais
adun to bes eor3e, vrom ]?es eoriSe to helle, ber heo lei ine prisune
uour busend jer 7 moare, heo 7 hire louerd d bofte, 7 tauhte e al hire W*
ofsprung to leapen alle efter hire to deaiSe wrSuten ende. Biginnunge . *
7 rote of bis ilke reou~Se was a liht f silrSe. pus, ofte, ase me serS,
of lutel wacse'S muchel. Habbe'S beonne muchel drede euerich feble
mon 7 wummon, hwon heo •£ was riht bo imaked g mid Godes honden,
was burh a sih^e biswiken, 7 ibrouht forS into broid h sunne bet al
be world ouerspredde.

" Egressa est Dina filia Jacob ut videret mulieres aliegenas 7c." A
meiden also het was, Jacobes douhter, hit telle^ ine Genesi, code vt
uor to biholden uncufte wummen : lo jet ne serS hit nout f heo
biheold wepmen ; auh deiS wummenTj And hwat com, wenest tu, of
bet ilke biholdunge ? Heo leas hire meidenhod, 7 was imaked hore.
perefter of ben ilke weren trou~Sen tobrokene of heie patriarkes, 7 a
.muchel buruh uorbernd, 7 be king 7 his sune 7 te buruh men
isK-ii-iK-, 7 te wuiniuen of bero buruh i-l

bero buruh i-lcd forS, hire uoadcr ? lure

breiSren, se noble princes alse heo weren, vtlawes imakede. pus

Folio 13. eode vt h^ sihge: al bus1 be holi Gost lette writen one boc uor to

warnie wummen of hore fol eien: 7 nim ber of jeme f bis vuel f

com of Dina ne com nout of f bet heo iseih Sichem Emores sune, $

» inch ra«e. T. - b as. T> c. t nimpes T-

J wcro. T. C. « demde. T. C. ' lute. T. s

* iwraht. T. i' bradc. C. ' swuchc. ~T

\ 6 -f \\xv , j^, ' r*

DINAH'S HONOUR LOST FROM HER BEING SEEN. 55

to eat, and not to look at." Thus would Eve, quickly enough, have
answered. O my dear sisters, truly Eve hath many daughters who
imitate their mother ; who answer in this manner. But, " Thinkest
thou," saith one, " that I shall leap upon him, though I look at
him?" God knows, dear sisters, that a greater wonder has
happened. Eve, thy mother, leaped after her eyes to the apple;
from the apple in Paradise down to the earth ; from the earth to hell,
where she lay in prison four thousand years and more, she and her
lord both, and taught all her offspring to leap after her to death
without end. The beginning and the root of this woful calamity
was a light look. Thus, often, as is said, " of little waxeth mickle."
Let, therefore, every feeble man and woman have much dread, when
she who was recently created by the hand of God, was, through a
look, seduced and carried onward to open sin, which overspread the
whole world.

" Egressa est Dinah, filia Jacob, ut videret mulieres aliegenas,"
&c. A maiden also there was, Jacob's daughter, it is told in
Genesis, who went out to see the strange women. Now, observe,
it is not said that she beheld men, but it says women. And what,
thinkest thou, came of that beholding ? She lost her maiden honour,
and was made a harlot. Afterwards, for the same cause, were truces
broken by high patriarchs, and a great city burned, and the king
and his son, and the men of the city slain, and the women of the city
led away ; her father and her brethren, such noble princes as they
were, made outlaws. To this length went her sight : and the Holy
Spirit has caused the whole to be written in a book, in order to
warn women concerning their foolish eyes. And take notice that
this evil which came of Dinah, came not from her seeing Sichem,
the son of Hamor, with whom she sinned, but it came from her
letting him set his eyes upon her ; for that also which he did to her
was in the beginning sorely against her will.

56 REGIUS INCLUSARUM.

heo sunegede mide, auh dude f lieo lette him leggen eien on hire ;
vor $ ec •£ he dude hire was r3e frumiSe a sore hire mrSonckes.

Also Bersabee J?urh )?et heo unwreih hire ine Dauies sihiSe, heo
makede him sunegen on hire, so holi king ase he was, 7 Godes pro-
phete : 7 nu cumeiS forS a feble mon, 7 halt him J>auh jjeiKliV.be,,1'
•rif he haueiS enne widne c hod 7 one ilokene d cope, ? wule iseon }'
junge ancren, 7 loken nede e ase ston hu hire hwite f like him, •£
naueiS nout hire leor uorbernd r3e sunne, 7 seiiS •]> heo mei iseon
baldeliche holi men ; je nomeliche swuche ase he is, uor his wide
sleuen.g Me sur, q1 derie,h ne iherest tu1 •£ Dauid, Godes owune
deorling, bi hwam God sulf serS, "Inveni virum secundum cor
meum:" f is, ich habbe ifunden, cweiS he, enne mon efter mine
heorte ; J»es f God sulf seide, bi ]?eos deorewurSe sawe,k king 7 pro-
phete ichosen ' vt of alle, was )ms Jmrh on eie wurp to one wummon
ase heo weoschs m hire, lette vt his heorte 7 forjet him suluen, so f
he dude Jn*eo vtnummen heaued sunnen 7 deadliche ; one Bersabee
spus bruche )?e lefdi $ he lokede on ; treisun ? monsleiht on his
treowe kniht Yrie, hire louerd; 7 Jm, a;wrecche sunful mon, ert
so swu$e herdi to kesten kang n eien upon junge wummen. .,[ Ee,
mine leoue ° sustren, jif eni is onwil p uorte iseon ou, ne werie je ]?er
neuer god, auh ileue^ him J?e lesse. Nullich f no mon iseo ou bute
he habbe leaue speciale of ower meistre ; vor alle ]>eo ];reo sunnen
•ji ich spec of last, 7 al f vuel of Dina ^ ich spec of e£, ne com nout
Folio 13 b. foriSui f te wummen lokede cangliche o weopmen, auh dude ]mrh f

» forme cher. T. i> ageliche. C.'*' , c wid. T.

d lokin. T. loke. C. e neode. T. JUW <^\t*^ f white T. C.

B his wide ~j his lokene sleue. T. V

h Qu. Mesur [i. e. Messer, Monsieur] quiderie? Cuidereau. Old Fr. a braggart, a
self-confident, conceited fellow. " O presumptuose domine ! " MS. Oxon. Surquedry,
Pride, presumption. Bailey.

1 Me sur, q'de sire ne heres tu. T. Me sire, ne herest }m. C.

k sahe. T. sage. C. 1 culed. T. icured. C. fl^/p P >»

m wesch. T. C. n j,in- T- canh c

)>is j> is nu seid limpes to wimmen; ah ase muche neod is wepman to wite wel his eh

silifte fra wimmenes sih^5e. Nu, mi leoue. T.

swa anwil. C. ful willes ful. T.

DAVID'S SIN CAUSED BY HIS SEEING BATHSHEBA. 57

Likewise Bathsheba, by unclothing herself in David's sight,
caused him to sin with her, though he was so holy a king and God's
prophet : and now, a feeble man comes forward and esteems himself
highly if he have a wide hood and a close cope, and would see
young anchoresses, and must needs look, as if he were of stone,
how their fairness pleases him, who have not their complexion
sunburnt, and saith that they n^ay look confidently upon holy
men, yea, especially such as he is, because of his wide sieves.
Braggart Sir! hearest thou not that David, God's own beloved
servant, of whom God himself saith, " Inveni virum secundum cor
meum ; " that is, " I have found/' quoth he, " a man after mine
heart ; " this king and prophet, chosen out of all the people, con-
cerning whom God himself spoke these precious words, v^ thus,
through casting his eye upon a woman as she was bathing, led into
sin, let his heart wander, and forgot himself so far that he committed
three heinous and deadly sins: adultery with Bathsheba, the lady
upon whom he looked, treachery and manslaughter upon his faithful
servant Uriah, her lord ; and thou, a wretched sinful man, art so
presumptuous as to cast froward eyes upon young women. You,
my dear sisters, if any one is desirous to see you, never think
favourably of him, but [rather] believe him the less. I would not
that any man should see you except he have special permission from
your superior; for all the three sins of which I have just now
spoken, and all the evil with regard to Dinah of which I spoke
previously, did not happen because the woman looked frowardly upon
men, but it happened through their uncovering themselves in the
sight of men, and doing that which made them liable to fall into sin.

CAMD. soc.

58 REGULyE INCLUSARUM.

heo unwrien ham ine monne em sihiSe, 7 duden hwar J?urh heo
muhten uallen into sunnen.

Uor]?i was ihoten a Godes half r$en olde lawe •£ put were euer
iwrien ; a 7 jif eni unwrie put were, 7 best feolle ]?er inne, he hit
schulde helden $ J?ene put unwreih.b pis is a swuSe dredlich word
to wummen •]> scheaweiS hire to wepmones eien.c Heo is bitocned bi
J?e f unwrieiS ]>ene put. pe put is hire veire neb, 7 hire hwite swire,
7 hire liht eie, 7 hire bond jif heo halt forS in his eihsilrSe r1 7 jet
beoiS hire word put, buten heo beo J?e bet biset ^ 7 al jet •£ falleiS to
hire,d hwat so hit euer beo, jmrh hwat muhte sonre ful luue of aqui-
ken,e al vre Louerd cleopeft put. pes put he hat ^ heo beo euer
ilided 7 iwrien, leste eni best ualle ]?er inne, 7 druncnie ine sunne.
Best is J?e bestliche mon/ f ne ]?enche'S nout of God t ne ne noteiS
nout his wit ase mon ouh to donne, auh secheft uor to uallen i J?isse
put $ ich speke of, jif he hine ivint open. Auh ]?e dom is ful strong
upon ham -jj unhelieiS ]?ene put ^f vor he_p schulen jelden •f best f is
]?er inne ivallen. Heo is gultig of ]?e bestes dea'Se biuoren vre
Louerd, 7 schal uor his soule onswerien a Domesdei, 7 jelden J?e
bestes lure, hwon heo naueft o$er jeld buten hire suluen.h Strong
jeld is her mid alle ^ 7 Godes dom is, 7 his heste, f heo hit jelde
allegate, vor heo unwreih l J»ene put f hit adronc inne. pu unhelest
]?esne put ]?u •f dest eni J>ing hwarof ]?er mon is fleschliche ivonded of
)?e, ]?auh J?u hit nute k nout. Dred ]?esne dom swuiSe ^ 7 jif he is
Folio 14. ivonded so -f he sunegie deadliche ]?urh J?e on eni wise, ]?auh hit ne
beo nout wrS ]>e, bute mid wille touward ]>e ; oiSer jif he secheiS to
fulen l o sum oiSer ]?e vondunge of ];e f J?urh ]?ine dede is awakened,

M* rC

• ihulet. T. iwrigen. C.

'' 1- unhulede J>e put ~\ beast fel )>erin, he hit schulde golden. T.
c to wepmon -j to wimmen ^ swifte sone scheawen ham to hwa se wile. T.
d 1> feahes ow. T. >et }>e feageiS hire. C. • awacnin.

, ' ful grureful T strong o )>a ji unliden ham J>e put. T.

e schuldi. T. witi. C. h hwen ge ne haueiS geld bote ow seluen. T.

'• unluded. T. " ne wite. T. 1 fillen. T.

--rr

i

^
J

">

THE COMMAND TO COVER A PIT INSTANCED. 59

For this reason, it was ordained by God in the old law that a pit
should be always covered ; and if any pit were uncovered, and a
beast fell into it, he that uncovered the pit should make it good.
This is a very terrible word to a woman who exposes herself to the
view of men. She is represented by the person who uncovers the
pit. The pit is her fair face, and her white neck, and her light eye,
and her hand, if she stretch it forth in his sight. And, moreover,
her word is a pit, unless it be the better guarded ; and all that belongs
to her, whatsoever it be, through which sinful love might the sooner
be excited, our Lord calleth a pit. He commands that this pit be
always provided with a lid and covered, lest any beast fall into it and
drown in sin. The beast is any man who, like a beast, thinketh not of
God, and doth not use his reason as a man ought to do ; but seeketh
to fall into this pit that I speak of, if he find it open. But the
judgment upon those who uncover the pit is very severe ; for thev_
shall make restitution of the value of the beast that is fallen into it.
She is guilty of the beast's death, in our Lord's sight ; and shall
answer for his soul on Doomsday, and make good the loss of the
beast when she hath nothing wherewith to pay but her own self.
Hard payment it is withal, and God's judgment and his command is,
that she must by all means make restitution, because she uncovered
the pit in which it was drowned. Thou dost uncover this pit ;
thou who doest any thing by which the man is carnally tempted of
thee, though thou know it not. Dread greatly this doom ; and if he
is tempted so that he sin mortally through thee in any way, though
it be not with thee, but with desire toward thee, or if he seek to
satiate on some other the temptation of thee, which is awakened,
through thv conduct, be fully certain of the doom. Thou shalt
pay the value of the beast for opening the pit ; and, unless thou be
absolved thereof by confession, as is said, thou shalt bear the rod,

60 REGUL.E INCLUSARUM.

beo al siker of be dome : bu schalt gelden f best vor be puttes open-
unge, 7 bute bu schriue be berof, ase mon seiiS bu schalt acorien be
rode f1 $ is acorien his sunne. Hund wule in blrSeliche hwar se he
ivint hit open.a

"Inpudicus oculus impudici cordis est nuncius." — Augustinus.
•f be rmrS ne mei uor scheome be liht eie speke~S hit r' 7 is ase erinde-
bere b of be lihteheorte. Auh nu is sum wummon c •£ nolde uor none
binge wilnen fulbe to mon ^d 7 tauh ne rouhte heo neuer bauh he
bouhte toward hire, 7 were of hire itempted.6 Auh seint Austin deiS
beos two boiSe in one weie/ wilnen, 7 habe wille uorte beon iwilned.g
Non soluui appetere, sed appeti velle criminosum est. Cuueitenh
mon, oiSer haben wille uorte beon iwilned of mon t1 bo beoft heaued
snmie. Oculi prima tela sunt adulterii : eien beoiS be earewen 7 te
ereste armes of lecheries pricches r' 7 also ase men weorre'S mid breo
kunne wepnen, mid scheotunge, mid speres ord, 7 mid sweordes egge,
al riht so, mid ben ilke wepnen, f is mid scute of eien ^ mid spere of
wundinde word^1 mid sweorde of deadliche hondlunge, weorreiS
lecherie, beo stinkinde hore, wr3 be lefdi of chastete, ^ is Godes
spuse. Erest heo scheot be earewen of be liht eien, •£ fleo~S lichtliche
uor$, ase earewe k •f is ivi^ered, 7 stikeft i^e heorte. perefter heo
scheke'3 hire spere, 7 nehlecheiS l up on hire, 7 mid schekinde word
jiueiS speres wunden. Sweordes dunt is adunriht f is be hondlunge ^
vor sweord smit of neih,m 7 jifS dea~Ses dunt r' 7 tis is n so^, wei-
lawei, ful neih idon mid ham •£ kumeiS so neih togederes ^ ou'Ser
o^er hondlie, oiSer ouhwar ivele oiSer. Hwo se is wise 7 iseli, wrS

a bund wile in at open dure, >er man him ne wernes. T.

b erende beorere. C. c mon. T.

d wummon. T. « ifondet. C.

' T nu de$ [sein] Austin ba J>eos in ane [cuple]. C.

* igirned. C. icuueitet. T. i> girni. C.

' wi'S spere-wundinde word. C. k flan. T. flaa. C.

1 ncolachet. C. nehleache. T. » smites neh hond. T.

" and hit is soiJes. T.

\

**

EVIL CONSEQUENCES OF UNGUARDED LOOKS. 61

that is, bear the burden of his sin. The dog enters gladly where he
finds an open door.

St. Austin saith, " An immodest eye is the messenger of an un-
chaste heart. The light eye speaketh that which the mouth may
not for shame, and is as the messenger of the light heart." And here is
a woman that would not for any thing desire uncleanness with man ;
and yet she never cared though his thoughts inclined toward her
and he were tempted by her. But Saint Austin putteth both these
in one balance — to desire and to wish to be desired. " Non solum
appetere, sed appeti velle criminosum est." To desire a man, or to
wish to be desired of man, both are capital sins. " Oculi prima
tela sunt adulterii," the eyes are the arrows and the first arms of
lechery's stings ; and, like as men fight with three kinds of weapons,
with shooting, with spear's point, and with sword's edge, just so
with the same weapons, that is, with eye-shot, with spear of
wounding word, with sword of deadly handling, doth lechery, the
foul harlot, fight against the lady, Chastity, who is God's spouse.
First, she shoots the arrows of the light eyes, that fly lightly forth
like a feathered arrow and stick in the heart ; then she shaketh her
spear, and cometh nigh to her, and with shaking word giveth spear's f IM\&* V<^
wounds ; sword's dint is downright, that is, the handling, for a sword
smites in close fight and giveth a death's stroke ; and this truly is
done, alas ! too close, with them who come so nigh together that the
one may handle or any where feel the other. Whoso is wise and
good let her be on her guard against the shooting, that is, [let her
guard] well her eyes ; for all the evil that ever is comes of the eye
arrows. And is not she too forward or too fool-hardy, who holds
her head boldly forth in the open battlements, while men with cross-
bow-bolts without assail the castle? Surely our foe, the warrior of
hell, shoots, as I ween, more bolts at one anchoress than at seventy and
seven secular ladies. The battlements of the castle are the windows

62 REGUL^E 1NCLUSARUM.

be schute wite hire, •£ is wel hire eien r' vor al be vuel $ euer is
cumeft of ben eien arewen. And nis heo to muche cang,a ofter to
folherdi, f halt hire heaued baldeliche uorft vt iben open kernel, beo
hwile •£ me mit quarreaus wiftuten asaileft bene castel? Sikerliche
vre vo,b be weorreur of helle, he scheot, ase ich wene, mo cwarreaus

*

to one ancre ben to seouene 7 seouenti lefdiesc ifte worlde. tte

<

kerneaus of be castel beoft hire buses buries. Ne aboutie heo nout '
vt et ham, leste heo bes deofles quarreaus habbe amidden ben eien,
er heo lest wene ; vor he assaileft efre. Holde hire eien inne, vor
beo heo erest ablend, heo is eft fallen.d Ablinde be heorte, heo is eft
ouercumen, 7 ibrouht sone mid e sunne to grunde.

Beornardus. " Sicut mors per peccatum in orbem, ita per has '
fenestras intrat in mentem." Also ase deaft com, seift Bernard, into
be worlde burh sunne ^ also burh eie buries deaft haueft hire injong
into be soule. Louerd Crist, ase men wolden steken veste euerich
burl:7 uor hwou? $ heo muhten bisteken deaft ber vte, deaft of
fleschliche Hue r' and an ancre nule nout tunen hire eifturles ajein f &•
deaft of helle g 7 of soule ^h 7 mid gode riht muwen eifturles beon
ihoten * eilfturles, vor heo habbeft idon muchel eil to moni on ancre.

Al Holi Writ is ful of warningge of eie. Dauid seide, " Averte
oculos meos ne videant uanitatem." Louerd, seift Dauid, wend awei
mine eien vrom be worldes dweole, 7 hire fantesme : 7 Job seide,
Folio 15. " Pepigi fedus cum oculis meis, ut ne cogitarem/de virgine." Ich habbe
ivestned, seift Job, foreward mid min eien, f ich ne misftenche v.
deale. Hwat,k seift he, bencheft me mid eien ? God hit wot, he seift,
ful wel, vor efter be eie cumeft be bouht, 7 ter efter be dede. •£

• chang. C. cangun. T. i> fa. T. C. c men. T. lauedies. C.

11 inwWS, for beo ho iblind, ho is eaS falle. T. e }>urh. T.

1 eil«url to gain. T. « l,elle. T. yW^v*

h agein J>e dea« of saule. C. ' icleped. T. ihaten. C.

u hu dealefhwat. T. hu dele. C.
,

C *ww^«^" <^Lu (VM. V - f^

wU juf <si.

'. ihater

SCRIPTURE WARNINGS REGARDING THE EYES. 63

of their houses. Let her not look out at them, lest she have the
devil's bolts between her eyes, before she even thinks of it ; for he
is always attacking. Let her keep in her eyes, for if she is once
blinded, she is easily overcome. Blind the heart, she is easily con-
quered, and soon brought to the ground by sin.

Bernard, " Sicut mors per peccatum in orbem, ita per has
fenestras intrat in mentem." "As death came," saith Bernard,
" into the world through sin, so through eye windows death hath
his entrance into the soul." Lord Christ ! how men would shut fast
every aperture ! Wherefore ? That they might shut out death —
death of carnal life : and will not an anchorite stop up her eye
windows against death of hell and of the soul? And with good
right may eye windows be called evil windows, for they have done
much evil to many an anchorite.

All Holy Writ is full of warning of eye. David said, " Averte
oculos meos ne videant vanitatem." " Lord," saith David, " turn
away mine eyes from the world's delusions and its vain shew; " and
Job said, " Pepigi foedus cum oculis meis ut ne cogitarem de
virgine." " I have compacted," saith Job, " a covenant with mine
eyes, that I may not think improperly upon a maid." " What," saith
he, " do men think with eyes ? " " God knows it," saith he, "full well ;
for after the eye comes the thought, and then the deed." Jeremiah
well knew that, who moaned thus, and said, " Oculus meus deprce-
datus est animam meam." Alas ! mine eye has robbed all my soul.
When God's prophet made such moan of eyes, what kind of moan,
thinkest thou, has come to many a man, or sorrow to many a
woman, of their eyes ? The wise man asks, in his book, whether

-r

A

64 REGUL^E 1NCLUSARUM.

wuste wel, Jeremie, •£ mende* him }>us, 7 seide, "oculus meus depre-
datus est animam meam." " Weilawei, rain eie haueiS irobbed al mine
soule." Hwon Godes prophete makede swuche mone of eien, hwuc
mone wenestu is to moni mon, oiSer to moni wummon icumen
seoruwe b of hore eien ? pe wise mon askeiS in his boc hwefter ei
J?ing hermeiS more wummon ]?ene hire eien r7 " oculo quid nequius,
totam faciem lacrimare facit, ?c." Al J;e leor c schal ulowen o teares,
he seiiS, vor J?e eie sihSe one. pis is nu inouh of ]?isse witte iseid et L\
tisse cherre, to warnie }>eo selie ? we schulen ]?auh sone her efter
speken herof more.

... f -^_\/"Y» f T~

> , (iM^A t V*4«* -"H#; i-v. ,C**u*

Spellunge 7 smecchunge beoiS ine muiSe bo'Se, ase silrSe is iiSen I '
eien : auh we schulen leten smecchunge vort d tet we speken of ower
mete, 7 speken nu of spellunge, 7 ter efter of herrunge : of bo imene,
sume cherre, ase goiS togederes.

On alre erest hwon je schulen to owre parlures ]?urle iwiteiS et
ower meiden e hwo hit beo -f is icumen ^ uor swuch hit mei beon •£
je schulen asunienf ou, 7 hwon je alles moten uorS, creoiseiS ful
jeorne our mu3, earen, 7 eien, 7 te breoste eke J. 7 go<5 foriS mid
Godes drede, to preoste. On erest, siggei) confiteor^ 7 ]?erefter
benedicite, •£ he ouh to siggen r' hercneiS his wordes, 7 sitte^ al stille,
•f hwon he parted urom ou, ^ he ne cunne ower god, ne ower vuel
nouiSe/ "i ne he ne cunne ou nouiSerjblamen g ne preisen. Sum is so
v wel ilered, o'Ser se wis iworded, -f heo wolde •£ he wuste hit r7 ]?e sit

. - Foi. 15 b. 7 spekeiS touward him, 7 gelt him word ajein word, 7 bicumeS h 71 V
^j» meister, ]?e schulde beon ancre ^ 7 leareiS him f is icumen to leren
)j^*i hire ^ wolde, bi hire tale, sone beon mit te wise icud i 7 icnowen.
Icnowen heo is wel, vor )?urh $ ilke, f heo weneiS to beon wis

• mante. T. b Wummon T sorhe. T.

c Al )>e neb. T. d til. T.

« wites at owre seruanz. T. hwiteS ed on J>er meiden. C.

' aseinen. T. asonien. C. e lastin. C. laste. T. M

"> fiwwurtJe*. T. i CU««et. T. icu««et. C.

*. t\ ^

CAUTION TO BE USED IN SPEAKING. 65

any thing doth more harm to a woman than her eyes ? " Oculo quid
nequius? totam faciem lacrimare facit," &c.a "All the face shall
flow with tears/' saith he, "for the eye-sight alone." \This is now
enough said of this sense, at this time, to warn the good. We
shall, however, soon hereafter speak of it again.

I A Jk*A A ^hxvf" .-•

i^vtx/^Uu' /fa br**
2. OF SPEECH.

Speaking and tasting are both in the mouth, as sight is in the
eyes ; but we shall let tasting alone until we speak of your food, and
treat, at present, of speaking, and thereafter of hearing, of both in
common, in some measure, as they go together.

First of all, when you have to go to your parlour window, learn
from your maid who it is that is come; for it may be some one
whom you ought to shun ; and, when you must needs go forth,
make the sign of the cross carefully on your mouth, ears, and eyes,
and on your breast also, and go forth in the fear of God to a priest.
Say first, " Confiteor," and then " Benedicite," which he ought to
say ; hear his words and sit quite still, that, when he parteth from
you, he mav not know either good or evil of you, nor know any
thing either to praise or to blame in you. Some one is so learned
and of such wise speech, that she would have him to know it, who
sits and talks to him and gives him word for word, and becomes a
preceptor who should be an anchoress, and teaches him who is come
to teach her ; and would, by her own account, soon be celebrated
and known among the wise. — Known she is well ; for, from the very
circumstance that she thinketh herself to be reputed wise, j he under-
stands that she is a fool ; for she hunteth after praise and catches

• Ecclus. xxxi. 15.
CAMD. SOC. K

66 REGUL.E INCLUSARUM.

iholden, he understont •£ heo is sot. Vor heo hunted efter pris, 7
keccheiS lastunge. Vor ette laste, hwon he is awend awei 1* )?eos
ancre, he wule siggen, is of muchele speche.b Eue heold ine parais
longe tale mid te neddre, 7 told hire al •£ lescun •£ God hire hefde
ilered,c ^ Adam, of ]>en epple r' 7 so J?e ueond )mrh hire word, un-
derstond anonriht hire wocnesse, 7 ivond wei touward hire of hire
uorlorenesse. Vre lefdi, Seinte Marie, dude al ano'Ser wise : ne tolde
heo J>en engle none tale ^ auh askede him J?ing scheortliche ^ heo ne

HkuiSe. Ee, mine leoue sustren, uoleweiS ure lefdi <* nout \>Q kakele d
* •»— ^ * Is I

."•' Eue. Vorjn ancre, hwat se heo beo, alse much el ase heo euer COIL 7 <*

mei, holde hire stille : nabbe heo nout henne kunde. pe hen hwon

«**T As

heo haueiS ileid, ne con buten kakelen. And hwat bijit heo J?erof ?
KumeiS ]?e coue e anonriht <^ reueiS hire hire eiren, 7 fret al f of hwat
heo schulde f uorS bringen hire cwike briddes : 7 riht also ]?e luSere
coue deouel berS awei uorm J?e kakelinde ancren, 7 uorswoluweiS g
al ^ god $ heo istreoned habbeiS, f schulden ase briddes beren ham
up touward heouene, jif hit nere icakeled. pe wreche peoddare'
more noise he makeiS to jeien his sope, J?en a riche mercer al his
deorewurSe ware. To sum gostliche monne ^ je beo~S strusti uppen,h
ase Te muwen beon of hit, god is •£ Te asken red, <» salue ^i he teche

<•» a & r d . .

4 I4jlc< ' 'Folio 16. ou to jeines fondunges, j ine schrifte scheaweiS him gif he wule

iheren ower greste, 7 ower lodlukeste sunnen r' uor J?i f him areowe AU*->
ou ^ 7 ]>\irli J?e bireaunesse crie Crist inwarliche merci uor ou, 7 4*
habbe ou ine munde, 7 in his bonen. Sed multi veniunt ad uos in
uestimentis ouium r' intrinsecus autem sunt lupi rapaces. " Auh witeiS
ou 7 beoiS ewarre," he seiiS, ure Louerd, " uor monie cumeft to ou
ischrud mid lombes fleose, <^ beoiS wode k wulues." Worldliche men
ileueiS lut t' religuise jet lesse. Ne wilnie je nout to muchel hore

• awei went. T. ifaren. C. b of long tale. C.

c ired hire. T. C. d chakele. C. kakelinde. T.

« cumes te geape. T. f -j fretes of t ho schulde. T.

« )>e lulSere deuel beres awei fram cakelinde ancres, ~) forsweolhes. T.

h t Se arn trust on. T. i red, T bidden him t. C.

k madde. C. wedde. T.

THE CONDUCT OF EVE, AND OF THE BLESSED VIRGIN. 67

reproach. For, at last, when he is gone away he will say, " This
anchoress is a great talker." Eve, in Paradise, held a long con-
versation with the serpent, and told him all the lesson that God had
taught her and Adam concerning the apple ; and thus the fiend, by
her talk, understood, at once, her weakness, and found out the way
to ruin her. Our lady, Saint Mary, acted in a quite different
manner. She told the angel no tale, but asked him briefly that
which she wanted to know. Do you, my dear sisters, imitate our
lady, and not the cackling Eve. Wherefore, let an anchoress,
whatsoever she be, keep silence as much as ever she can and may.
Let her not have the hen's nature. When the hen has laid, she
must needs cackle. And what does she get by it ? Straightway
comes the chough and robs her of her eggs and devours all that of
which she should have brought forth her live birds. And just so the
wicked chough, the devil, beareth away from the cackling anchoresses,
and swalloweth up, all the good they have brought forth, and which
ought, as birds, to bear them up toward heaven, if it had not been
cackled. The poor pedlar makes more noise to cry his soap than a
rich mercer all his valuable wares. Of a spiritual man in whom
you place confidence, as you may do, it is good that you ask counsel,
and that he teach you a safe remedy against temptations ; and in
confession shew him, if he will hear you, your greatest and vilest
sins, that he may pity you, and out of compassion cry internally to
Christ to have mercy upon you, and have you often in his mind and
in his prayers. " Sed multi veniunt ad vos in vestimentis ovium,
intrinsecus autem sunt lupi rapaces." "But be aware and on your
guard," saith our Lord, " for many come to you clothed in lambs'
fleece, and are raging wolves." Believe secular men little, religious
still less. Desire not too much their acquaintance. Eve spoke
with the serpent without fear. Our lady was afraid of speaking
with Gabriel.

— y\ ^

a/ J*$*M fa.*d T

.

V

68 BEGUILE INCLUSARUM.

kuftlechunge.* Eue wiiSute drede spec mit te iieddre. Vre lefdi
was of drede of Gabrieles speche.

(>M>A+£X JJJ*. iv A

\r iiSute witnesse of weopmen oiSer of wummon •£ ou muwe iheren,
ne speke je mid none monne ofte ne longe r' <^ )?auh hit beo of
schrifte, r$en ilke huse, o'Ser ]?er he muwe iseon touward ou,b sitte ]?e
]?ridde ^ bute jif ]?e ilke J>ridde, ofter stu[n] de trukie.c }>is nis nout
uor ou, leoue sustren, iseid ne uor oi5er swuche r' nowt for )?i J?e treowe
is misleued,d j te sakelease ofte bilowen, uor wone of witnesse. Me
ileueiS, •£ vuel sone, <^ te unwreste bliiSeliche lieiS on ]?e gode. Sum
uniseli hwon heo seide •£ heo schrof hire, haueiS ischriuen hire al to
wundre r' uor ]?i owen )?e gode euer to habben witnesse, uor two an-
cheisuns,6 nomeliche, f on is $ te ontfule/ ne muwen lien on heom,
so -f J?e witnesse ne- preoue heom ualse: •)> o^Ser is, uorte jiuen J?e
o^Sre uorbisne, <^ binirne g |?e vuele ancre ^ ilke uniseli gile )?et ich of
seide.

Lit of chirche Jmrle h ne holde je none tale mid none monne ^ auh

bereiS wui*Sschipe ]?erto, uor )?e holi sacrament •£ je iseoiS J?er ]?urh,i

<^ nimeiS oiSer hwules lower wujjajqen to ]?e huses J?urle. peo o'Sre

Folio i66.Tmen ^ wummen to ]>e parlurs ]?urle, speken uor neodeV ne puwe je

buten et j^eos two Jmrles. J^^ ^^<>*ffip \,J

Silence euere et te mete ^ vor jif o^re religiuse doiS hit, ase je
wel wuteiS, je owen biuoren alle r' ^ jif eni haueiS deore gist,k do
hire meiden ase in hire stude te gladien hire uere,1 ^ heo schal hab-

» cuftSinge. T. C.

b allegate, in J>ilke hus beo"S J>er me mage seo to ow. C. allegate i5e ilke bus, ofter $

he mubc seo toward ow. T. « stunde. T.

d mistrowet. T. e ancheisuns [Jringis]. C.

' ondfule [enuious]. C. g reaue. T. reauin. C.

b windohe. T. i j,e Se nome^ )>er )>urh. C.

k deor[lef] geste. C.

1 to gladien him feire. T. to gladien hire, T heo [sche] schal habbe leaue to gladien
hire fere. C.

THAT A WITNESS BE PRESENT, EVEN AT CONFESSION. 69

Without a witness, of man or of woman, who may hear you,
speak not with any man often or long ; and even though it be of
confession, in the same house, or where he may look at you, let
there be a third person present ; except the same third person upon
another occasion should fail thee.a This is not said in respect of
, dear sisters, nor of any such [as you;] — no, but because the
truth is disbelieved, and the innocent often belied, for want of a
witness. Men readily believe the evil, and the wicked gladly utter
falsehoods against the good. Some unhappy creature, when she
said that she was at confession, has confessed herself strangely :
therefore the good ought always to have a witness, for two reasons
especially : the one is, that the envious may not calumniate them, so
that the witness may not be able to prove the accusers false ; the
other is, to give an example to others, and to deprive the evil
anchoress of that unhappy false pretence which I spoke of.

Hold no conversation with any man out of a church window,
but respect it for the sake of the holy sacrament which ye see
therein, and sometimes take)»your woman to the window of the — w^
house ; th'e* other men and women to the window of the parlour, to 4 V
speak when necessary ; nor ought ye but at these two windows.

^ s,

Silence always at meals ; for if other religious persons do' so,

as you well know, ye ought before all ; and if any one hath a
guest whom she holds dear, she may cause her maid, as in her stead,
to entertain her friend with glad cheer ; and she shall have leave to
open her window once or twice, and make signs to her of gladness
[at seeing her]. The courtesy of some is nevertheless converted
into evil to her. Under the semblance of good, sin is often hidden.

» Here the sense is not very clear. In the Oxford MS. it is " Si tertius haberi possit."

70 REGUL^E INCLU8ARUM.

ben leaue to openen hire )mrl enes oiSer twies, j makien signes tou-
ward hire of one glede chere. Summes kurteisie is nofteleas iturnd
hire to vuele. Vnder semblaunt of god is ofte iheled sunne. Ancre
<£ huses lefdi a ouh muche to beon bitweonen. Euerich urideie of
•$e yer holdeft silence, bnte jif hit beo duble feste ; ^ teonne holdeiS
hit sum oiSer dai rSe wike. ISen Aduent, ^ r$e Umbridawes,b wod-
nesdawes, 7 fridawes r' r3e leinten Jjreo dawes,c <^ al ]?e swrSwike d
uort non of Ester euen. To owr meiden je muwen J>auh siggen
mid lut wordes, hwat se [je] wulleft r' <£ jif eni god mon is feorrene
ikumen, hercne~3 his speche, and onswerie'S mid lut wordes to his
askunge.

Muche fol he were J?e muhte, to his owene bihoue, hweiSer se he t ^
wolde, grinden greot o'Ser hwete, jif he grunde ]?e greot e ^ lefde ];eiie
hwete. " Hwete is holi speche," ase Seint Anselme seiiS. Heo grint
greot ]>e cheofled. pe two cheoken beoiS ]?e two grinstones. pe
tunge is ]?e cleppe. LokeiS, leoue sustren, ^ ouwer cheoken ne
grinden neuer bute soule uode ; ne our earen ne hercnen f neuer bute
soule heale : ^ nout one our earen, auh ower eie juries tuneiS g ajein
idel speche ^ $ to ou ne cume no tale, ne tiiSinge of J?e worlde.

Ee ne schulen uor none Jnnge ne warien, ne swerien, bute jif je 0 °
siggen witterliche, o'Ser sikerh'che, oiSer o summe swuche wise,!ne ne /*'
Folio 17. preche to none mon J ne no mon ne aski ou read, ne counsail S ne ne r
telle ou. ReadeiS wummen one. Seinte Powel uorbead wummen to
prechen. " Mulieres non permitto docere." Nenne weopmen ne chasti
je : ne ne etwiteft him of his uniSeau t1 bute jif he beo ouer kuiSre,
holi olde ancren muwen don hit summes weis ^ auh hit nis nout siker
]?ing, ne ne limpeiS nout to J?e junge. Hit is hore meister, •£ beo"S

» T husebonde o^Ser husewif. T. b ymbri wikea. T.

c [i«e wike]. C. d swihende wike. T. awiwike. C.

e )>e machte grinde greot •) hwete, hwelSer se he walde, j;ef he greot gronde. C.

' drinke. T. C. g gperres. T. spared. C.

SUBJECTS OF CONVERSATION ; PROPER AND IMPROPER. 71

An anchoress ought to be very different from the mistress of a
family. Every Friday of the year keep silence, unless it be a
double feast ; and then keep it on some other day in the week. In
Advent and in the Ember days, Wednesdays and Fridays ; in Lent,
three days ; and all the holy week until noon in Easter eve. To
your maid, however, you may say, in few words, what you please,
and if any good man is come from a distance, listen to his speech,
and answer, in a few words, what he asks.

~

Very foolish were he, who, when, he might choose for his own
behoof whether he would grind grita or wheat, if he ground the grit
and left the wheat. " Wheat is holy conversation," as St. Anselm
saith. She grinds grit who prates idly. The two cheeks are the
two grindstones ; the tongue is the clapper. Look, dear sisters, that
your cheeks never grind any thing but soul food, nor your ears hear
any thing but soul heal ; and shut not only your ears but your eye
windows against idle conversation ; that neither talk nor tidings of
this world may come to you.

You must not, upon any account, imprecate evil upon any one;X
nor take an oath, except ye be able to speak from clear or certain
knowledge of the fact, or in some such way ; nor are you to preach
to any man ; nor must any man ask of you, or give you advice or
counsel. Consult with women only. St. Paul forbade women to
preach, "Mulieres non permitto docere." Rebuke no man, nor
reprove him for his fault ; but, if he be very forward, holy aged
anchoresses may do it in some manner ; but it is not a safe thing,
and belongeth not to the young. It is their business who are set over
the rest and have to take charge of them. An anchoress hath only
to take heed to herself and her maidens. Let every one attend to
his own business and not meddle with that which is another's.
Many a man thinketh that he doeth that well which he doeth very

• or chaff? paleas, MS. Oxon.

72 REGUL^i INCLUSARUM.

ouer oftre iset, 7 habbeiS ham to witene. Ancre naueft to witene
buten hire* 7 hire meidenes. Holde euerich his owene mester, 7
nout ne reame oftres.b Moni mon weneft to don wel f he deft alto
cweade^c uor, ase ich er seide, under semblaunt of gode is ofte
iheled sunne ^ 7 Jmrh swuch chastiement haueft sum ancre arered
bitweonen hire 7 hire preost, ofter a valsinde luue, ofter a much
weorre.

Seneca seide, " Ad summam [volo] uos esse rariloquos, tuncque
pauciloquos :" •)> is J?e ende of }?e tale, seift Seneke the wise. Ichulle
•f je speken seide 7 ]?eonne buten lutel. Auh moni punt d hire word
uorte leten mo vt, as me deft water 7 ter mulne cluse t' 7 so duden
Jobes freond f weren icumen to urouren him:' seten stille alle-
seoueniht. Auh ]?eo [heo] e hefden alles bigunne uor to spekene ?
J?eone ku^en heo neuere astunten hore cleppe/ Greg. : " Censura
silencii nutritura est verbi." So hit is ine monie, ase seint Gregorie
seift f Silence is wordes fostrild,g " Juge silencium cogit celestia me-
ditari." Long silence 7 wel iwust nedeiS ]>e Jjouhtes up touward |?er
heouene ^ also ase je muwen iseon J?e water, hwon me punt h hit, 7
stopped biuoren wel, so ]?et hit ne muwe aduneward, J?eonne is hit
Folio ni. ined ajein uor to climben upward ^ 7 je al ]?isses weis punde'Sower
wordes, 7 forstoppe~S ouwer J?ouhtes, ase je wulleiS ^ heo climben 7
hien1 touward heouene, 7 nout ne uallen aduneward, 7 to uleoten
jeond te world,k ase de^ muchel cheafle. Auh hwon je nede moten
speken a lutewiht, leseiS up ower mu^es flodjeten, ase me deft et ter
mulne, and leted adun sone.

* hire seluen. C. b hremman, A.S. to hinder, disquiet.
c wunder. C. d puindes. T.

e ^a heo. C. ' \>a. ne cufien ha neauer stutten hare cleppen. C. stunten. T.

* fostir mo'Ser. C. h puindes. T. punt. C.

1 hechen. C. hehen. T. k -j flowen ouer al J>e world. T.

SILENCE COMMENDED. 73

ill ; for, as I said before, sin is oft concealed under the appearance
of good ; and, by means of such rebukes, an anchorite has raised
between her and her priest, either a treacherous love or a great
quarrel.

Seneca said, " Ad summam [voloj vos esse rariloquos, tuncque
pauciloquos : " " That is the end of the discourse," saith Seneca
the wise. I will that you speak seldom, and then but little. But
many keep in their words to let more out, as men do water at the
mill-dam ; and so did Job's friends that were come to comfort him ;
they sat still full seven nights ; but, when they had all begun to
speak, then, they never knew how to stop their importunate tongues.
Gregory : " Censura silencii nutritura est verbi." Thus it is in
many, as Saint Gregory saith, " Silence is the foster-mother of
words, and bringeth forth talk." On the other hand, as he saith,
" Juge silentium cogit coelestia meditari." " Long silence and well kept
urgeth the thoughts up toward heaven ; " just as you may see the
water when men dam it and stop it before a spring, so that it cannot
[flow] downward, then is it forced to climb again upward. In this
manner must all ye check your words, and restrain your thoughts,
as you would wish that they may climb and mount up toward
heaven, and not fall downward and flit over the world, as doth
empty talk. But, when you must needs speak a little, raise the
floodgates of your mouth as men do at the mill, and let them down
quickly.

CAMD. soc.

74 KEGULJE INCLUSARUM.

Mo sleaft word ]?ene sweord. " Mors et vita in manibus lingue : "
"lif 7deaft,"seift Salomon, " is ine tunge honden."* "Hwosewiteft wel
his muft he witeft," he seift, "his soule." " Sicut urbs patens 7 absque
muroruin ambitu r' sicut, ?c." Greg. " Qui murum silencii non habet,
patet inimici, 7c."b "Hwosene wifthalt his wordes, seift Salomon
J?e wise, he is ase buruh wiftuten wal, )>er ase uerd mei in oueral."
pe veond of helle mid his ferd went Jjurh ]?e tutel •£ is euer open into
)>e heorte. In vitas patrum hit telleft •f on holi mon seide ]?eo men
preisede ane [of ]?e] breftrenCi]> he hefde iherd •£ weren of muche speche^
" Boni utique sunt, sed habitatio eorum non habet januam. Qui-
cunque vult intrat, 7 asinum soluit." Gode, cweft he, beo boft J auh
hore wunnunge naueft no jet. Hore muft ma'SeleiS euer ^ 7 hwose
euer wule mei gon in 7 lederi uorS hore asse ^ ^ is, hore unwise
soule. Uor]?i, seiiS sein lame, " Si quis putat se religiosum esse non
refrenans linguam suam, sed seducens cor suum, hujus vana est re-
ligio." $ is, jif eni wene^ f he beo religius, 7 ne bridled nout his
tunge, his religiun is fals ; he gileiS his heorte. He seift swuiSe wel,
" ne bridled nout his tunge," vor bridel nis nout one iiSe horses
imrSe ; auh sit sum up o J?en eien, 7 sum often earen. Vor alle J?reo
muche neod f heo beon ibridled ; auh r3e muiSe sit tet iren, 7 oiSe
lihte tunge ; vor )>er is mest neod hold hwon J?e tunge is o rune, 7
Folio 18. ivollen on to eornen. Vor ofte we )>encheft, hwon we uoft on to
spekene, uorte speken lutel, 7 wel isete wordes r1 auh ]?e tunge is
sliddri,d uor heo wadeft ine wete, 7 slit e lichtliche uorS from lut
word into monie ^ 7 teonne, ase Salomon seift, " in multiloquio non
deest peccatum." Ne mei nout muchel speche, ne aginne hit neuer
so wel, beon wiiSuten sunne r' uor urom soft hit slit te uals r' vt of
god into vuel, 7 from mesure into unimete ^ 7 of a drope waxeft a
muche flod, f adrencheft ]?e soule. Vor mid te fleotinde word, to

• Qui custodit os suum, custodit animam suam. C.

b patet inimici jaculis ciuitas mentis. T.

< bre«re. C. •' slibbri. T. C.

e slides. T. slide«. C.

AGAINST TALKATIVENESS. 75

More slayeth word than sword. " Mors et vita in manibus
linguae. " a " Life and death," saith Solomon, " are in the power of
the tongue. He who keepeth well his mouth," saith he, " keepeth his
soul." b " Sicut urbs patens et absque murorum ambitu, ita vir qui
lion potest in loquendo cohibere spiritum suum." c Gregory : " Qui
murum silentii non habet, patet inimici," &c. " He who restrains
not his words," saith Solomon the wise, " is like a city without
walls, into which an army may enter on all sides." The fiend of
hell goes in with his army through the portal,d that is ever open,
into the heart. In the Lives of the Fathers, we are told that a holy
man said, when men were praising one of the brethren, of whom he
had heard that they were men of much speech, " Boni utique sunt,
sed habitatio eorum non habet januam ; quicunque vult intrat, et
asinum solvit" " Good," quoth he, " they both are, but their
dwelling hath no gate ; their mouth is always prating ; and whoever
will may go in and lead forth their ass ; " that is, their unwise soul.
" Therefore," saith St. James, " si quis putat se religiosum esse non
refrenans linguam, sed seducens cor suum, hujus vana est religio."
That is, " If any man thinketh that he is religious, and bridleth not
his tongue, his religion is false ; he deceiveth his heart." He saith
right well, " bridleth not his tongue ; " for a bridle is not only in
the mouth of the horse, but part of it is upon his eyes, and part of it
on his ears : for it is very necessary that all the three should be
bridled. But the iron is put in the mouth and on the light tongue ;
for there is most need to hold when the tongue is in talk, and has
begun to run. For we often intend, when we begin to speak, to
speak little, and well placed words ; but the tongue is slippery, for
it wadeth in the wet, and slides easily on from few to many words ;
and then, as Solomon saith, " In multiloquio non deest peccatum." e
Much talking, begin it ever so well, cannot be without sin ; for from
truth it slides into falsehood, out of good into evil, and from

» Prov. xviii. 21. k Ibid. xiii. 3. e Ibid. xxv. 28.

* Mel Quaere? e Prov. x. 19.

76 REGUL.E INCLU8ARUM.

fleoteiS )>e heorte ^ so •f longe )?er efter ne mei heo beon ariht ige-
dered to gederes. " Et os nostrum tanto longius est Deo, quanto
mundo proximum r' tanto minus exauditur in prece quanto amplius
inquinatur in locutione." pis beoiS sein Gregories wordes, in his dia-
loge. Ase neih ase ure muiS is to worldliche speche, ase ueor he is
Aurora] God ^ hwon we spekeiS touward him 7 bit him eni bone.
Vorjri is J?et we jeieft upon him ofte, 7 he furseft a him awei urom-
mard ure stefne ^ ne nule he nout iheren hire t* vor heo stinkeiS to
him al of ]?e worldes maftelunge, 7 of hire chefle. Hwose wule wil-
nen •]> Godes eare beo neih hire tunge, fursie hire urom J?e worlde,
elles heo mei longe jeien er God hire ihere ? auh he seift Jmrh Isaie,
" Cum extenderitis manus uestras, auertam oculos meos a uobis ; 7
cum multiplicaueritis orationes, non exaudiam uos : " •)> is, " }?auh je
makien moniuold ouwer bonen touward me, je f pl^g? mitb te

.

worlde, nulich ou nout iheren r' auh Ic chulle turnen me awei hwon

je habbeft touward me eien ofter honden."

Ure deorewurfte lefdi, seinte Marie, ]>et ouh to alle wummen
beon uorbisne, was of so lute speche ]?et nouhware ine holi write, ne
Folio 18 6. ivinde we $ heo spec bute uorsiften:"5 auh for J?e seldspeche hire
wordes weren heuie, 7 hefden much mihte.d Hire uorme wordes $
we redeft of weren J?o heo onswerede ]?en engle Gabriel, 7 J?eo weren
so mihtie, -jj mid tet •£ heo seide, " Ecce ancillam Domini J. fiat mihi
secundum uerbum tuum." Et tisse worde Godes sune, 7 soft God
bicom mon^ 7 ]>e Louerd, •£ al J?e world ne muhte nout biuon,'
bitunde him wiftinnen J>e meidenes wombe Marie. ,\ Hire oftre
wordes weren ]?oa heo com 7 grette Elizabeft hire mowe : e 7 hwat :
mihte wenest tu was icud ine ]?eos wordes ? Hwat ? pet a child

>°M^i*E' ^p^'

• firnea. T. b ge t moten wi'S. T. je t pleide^ wiS. C.

c four si'Sen. C.

d Bernardus ad Mariam. In sempiterno Dei verbo facti sumus omnes, T ecce morimur. j3|
In tuo brevi responso reficiendi sumus, ut ad vitam revocemur. Responde verbum, ~J
suscipe verbum, profer tuum, -) concipe divinum. T.

' mehe. T. me^ge [kineswoman], C.

THE VIRGIN MARY AN EXAMPLE OF LITTLE SPEECH. 77

moderation into excess ; and from a drop waxeth a great flood, that
drowns the soul. For with the flitting word the heart flits away, so
that long time thereafter it cannot rightly collect itself again. " Et
os nostrum, tanto longius est Deo, quanto mundo proximum ; tanto
minus exauditur in prece, quanto amplius inquinatur in locutione."
These are St. Gregory's words, in his dialogue. As nigh as our
mouth is to worldly speech, so far is it [from] God when we address
him and intreat any favour of him. For this reason it is that we
often cry to him and he withdraweth himself further from our voice,
and will not listen to it, for it savours to him all of the world's
babbling, and of its trifling talk. She who wishes God's ear to be
nigh her tongue, must retire from the world, else she may cry long
ere God hear her. And he saith by Isaiah, "Cum extenderitis
manus vestras, avertam oculos meos a vobis; et cum multiplica-
veritis orationes, non exaudiam vos." That is, " Though ye multiply
your prayers to me, ye who play, with the world, I will not hear
you, but I will turn away when ye stretch out to me eyes or hands."
Our dear lady, St Mary, who ought to be an example to all
women, was of so little speech that we do not find any where in
Holy Writ that she spake more than four times. But, in com-
pensation for her seldom speaking, her words were weighty, and had
much force. Her first words that we read of were when she answered
the angel Gabriel, and they were so powerful that as soon as she
said " Ecce ancillam Domini ; fiat mihi secundum verbum tuum ; " *
at this word, the Son of God, and very God, became man ; and the
Lord, whom the whole world could not contain, inclosed himself
within the womb of the maiden Mary. Her next words were spoken
when she came and saluted Elizabeth, her kinswoman. And what
power, thinkest thou, was manifested in those words? What?
That a child, which was St John, began to play in his mother's
womb when they were spoken.b The third time that she spoke was
at the wedding ; and there, through her prayer, was water changed

» St. Luke, i. 38. b Ibid- »• 41-

78 REGUL.E INCLUSARUM.

bigon uor to pleien tojeienes ham ^ ^ a was sein Johan, in his moder
wombe. pe bridde time •£ heo spec, bet was et te noces,b 7 ber,
burli hire bone,c was water iwend to wine, pe ueorSe time was boa
heo hefde imist hire sune, 7 eft hine ivond : 7 hu muchel wunder
voluwede beos wordes ! pet God almihti beih him to one monne, to
one smiiSe, 7 to ane wummone, 7 foluwede ham, ase hore, hwuder
so heo euer wolden. NimeiS nu her jeme, 7 leorneiS jeorne herbi
hu seldcene speche haueiS muche strencfte.

" Uir lingosus non dirigetur in terra." " Veole iwordede mon seiiS
be psalmwurhte,d ne schal neuer leden riht lif on eor3e."e Uorbi he
seift elles hwar : " Dixi, custodiam uias meas, ut non delinquam in
lingua mea 1 " 7 is as bauh he seide, Ic chulle witen mine weies mid
mine tunge warde/ Wite ich wel mine tunge, ich mei wel holden
bene wei toward heouene r' uor ase Isaie seiiS, " Cultus justicia3 silen-
cium : " "be tiliSe of rihtwisnesse, •£ is silence." Silence tileiS hire f 7
heo itiled bringe'S forS soule eche uode. Yor heo is undeaiSlich, ase
Solomon witneiS r' " Justicia immortalis est." Yordi ueieiS Isaie hope 7
silence bofte togederes^ 7 sei^ •£ in ham schal stonden gostliche
Foho 19. strenc'Se. " In silencio 7 spe erit fortitude uestra :" •£ is, "ine silence 7
ine hope schal beon ower strenciSe." Nime'S geme hu wel he seiiS ^
uor hwose is muche stille, 7 halt longe silence, heo mei hopien siker-
liche •£ hwon heo speke^ touward Gode, •£ he hire wule iheren. Heo
mei ec hopien •£ heo schal ec singen burh hire scilence sweteliche ine
heouene. pis is nu be reisun of be veiunge ^ hwi Isaie ueieiS hope
7 silence, 7 kuple'S boiSe togederes. Teke g ^, he seiiS, i ben ilke
autorite, -f ine silence 7 ine hope schal beon vre strenciSe ine Godes
seruise, ajein bes deofles turnes h 7 his fondunges. " Auh lokeiS burh
hwat reisun. Hope is a swete spice wiiSinne be heorte, bet spotted

• t o«er. C. b neoce9 [bridale]. C.

c bisocne. C. T. d salmwrihte. T.

' psalm cxl. 11. f pgaim xxxix. 1.

f Tekcn. T. to eke. C. h creftcs. c.

SPIRITUAL FRUITS OF SILENCE. 79

into wine. a The fourth time was when she had missed her son and
afterwards found him.b And how great a miracle followed those
words ! That God Almighty bowed himself to a man ! to a
carpenter, and to a woman, and followed them, as subject to them,
whither soever they would ! Take heed now, and learn diligently
from this, how great efficacy there is in speaking seldom.

' Vir linguosus non dirigetur in terra." c "A man of many
words," saith the Psalmist, " shall never lead a right life on earth."
Therefore, he saith in another place, " Dixi, custodiam vias meas,
ut non delinquam in lingua mea," d which is as if he said, " I will
keep my ways by keeping my tongue." Keep I well my tongue, I
may well hold on in the way toward heaven. For, as Isaiah saith,
" Cultus justitia? silentium." e The tillage of righteousness is silence.
Silence tilleth her, and she being tilled bringeth forth eternal food
for the soul. For she is immortal, as Solomon teacheth, " Justitia
immortalis est."f Therefore Isaiah joins together hope and silence,
and saith that in them spiritual strength shall consist. " In silentio
et spe erit fortitude vestra : " g that is, " In silence and in hope shall
be your strength." Observe how well he saith it ; for whoso is very
quiet and keeps jong^ silence may hope, with confidence, that when
she speaks to God he will hear her. She may also hope that,
through her silence, she shall also sing sweetly in heaven. This,
now, is the reason of the joining : why Isaiah joineth hope and
silence, and coupleth both together. Moreover, he saith, in the
same passage, that in silence and in hope shall be our strength in
God's service against the wiles and temptations of the devil. And
behold with what reason. Hope is a sweet spice within the heart,
which spits out all the bitter that the body drinketh. And whoever

» St. John, ii. 9. b St. Luke, ii. 46.

c Psalm cxl. 11. d Psalm xxxix. 1.

' Isaiah, xxxii. 17. ' Wisdom, i. 15. * Isaiah, xxx. 15.

80 REGULJS INCLUSARUM.

vt al be bitter •£ tet bodi drinke$.a Auh hwose cheouweft spices,
lieo schal tunen hire muiS j> te swote breiS 7 te strenciSe J^erof
astunte b wiiSinnen : auh heo •)> opened hire muS mid muche ma'Se-
lunge, 7 brekeiS silence, heo spet hope al vt, 7 te swotnesse )?erof,
mid worldliche wordes ^ 7 heo leoseiS ajein ]?e ueond gostliche
strenc'Se. Vor hwat makeiS us strong uorte drien derf ine Godes
seruise, 7 ine uondunges to wrastlen stalewardliche ajein J?es deofles
' ' swenges ? Hwat, bute hope of heih mede ? Hope halt J>e heorte
i hol,c hwat se )?et vleschs drie, ofter J>olie ^ ase me sei^, jif hope
nere, heorte to breke.d A Jesu, ]?in ore ! Hu stont ham •£ beo~S
J?ere ase alle wo 7 weane is, wrSuten hope of vtcume, 7 heorte ne
mei bersten ? VoriSi, ase je wulle^ holden wi^innen ou hope, 7 te
swote breiS of hire )?et giue^ J?e soule mihte — mid muS ituned,
cheowe~S hire wiiSinnen ouwer heorte f1 ne blowe je hire nout ut mid
maiSelinde muiSe, ne mid jeoniinde tuteles. " Non habeatis linguam
vel aures prurientes." Loke^, sei^S sein Jerome, •£ je nabben jicchinde
nouiSer tunge ne earen ^ -f is to siggen, ^ ou ne luste noufter speken
Folio 19 6. ne iheren worldliche speche. Hiderto is iseid of ouwer silence, 7 hu
our speche schal beon seldcene. " Contrariorum eadem est disciplina : "
of silence 7 of speche nis bute a lore r'6 7 for Si, ine writunge, heo
eorne'S bo'Se togederes. Nu we schullen sumhwat speken of ouwer
herrunge, ajein vuel speche r7 $ je ^ertojeines tunen f ower earen, 7
pf hit neod is, tlifign g ower erSurles.

V

Urom al vuel speche, mine leoue sustren, stopped ower earen, 7
habbeiS wlatunge of )?e mu$e ]?et speowe^ ut atter. Vuel speche is

• •$ swetes al J>e bitter j> te bodi drinkes. T. sweteft. C.

b leaue. T. C. c Hope hades herte hal. T.

d heorte breke atwa [to burste]. C. c an lare. C.

1 [stoppe]. C. g Weren. T. speren. C.

EVIL SPEAKING NOT TO BE LISTENED TO. 81

cheweth spices should shut her mouth, that the sweet breath and the
strength thereof may stay within. But she that openeth her mouth,
with much talking, and breaketh silence, spits out hope entirely, and
the sweetness thereof, with worldly words, and loseth spiritual
strength against the fiend. For what maketh us strong to endure
hardships in God's service, and in temptations to wrestle stoutly
against the assaults of the devil ? What, but hope of high reward ?
Hope keeps the heart sound, whatever the flesh may suffer or
endure ; as it is said, " Were there no hope the heart would break."
Ah, Jesus, thy mercy ! How stands it with those who are in that
place where dwells all woe and misery, without hope of deliverance,
and yet the heart may not break ? Wherefore, as ye would keep
hope within you, and the sweet breath of her that giveth strength to
the soul — with mouth shut chew her within your heart. Blow her
not out with babbling mouth nor with gaping lips. " Non habeatis
linguam vel aures prurientes." " See," saith St. Jerome, " that ye
have neither itching tongue nor ears ; " that is to say, that ye neither
desire to speak nor to hear worldly talk. Thus far we have spoken
of your silence, and how your speech shall be infrequent. " Contra-
riorum eadem est disciplina : " of silence and of speech there is but
one precept ; and, therefore, in the writing they run both together.
We shall now speak somewhat of your hearing, against evil speech ;
that ye may shut your ears against it, and, if need be, shut your
eyes.

3. OF HEARING.

Against all evil speech, my dear sisters, stop your ears, and have
a loathing of the mouth that vomiteth out poison. Evil speech is
threefold, — poisonous, foul, idle : idle speech is evil ; foul speech is
worse ; poisonous speech is the worst. All that from which no good
cometh is idle and needless ; " And of 'such speech," saith our Lord,
" shall every word be reckoned and account given/' a why the one

• St. Math. xii. 36.
CAMD. SOC. M

82 REGULJE INCLUSARUM.

breouold ^ attri, ful, idel. Idel speche is vuel r' ful speche is wurse 1
attri speche is be wurste. Idel is 7 unnet al $ god ne cumeft of ^ 7
of swuche a speche, seift ureLouerd, schal euerich word beon irikened,
7 ipuen reisun, hwi be on hit seide, 7 te ofter hit hercnede f b\7 tis is
bauh be leste vuel of be breo vueles. Hwat! hu schal me beonne
gelden reisun of be breo vueles, 7 nomeliche of be wurste ? Hwat !
hu of be wurste, •£ is, of attri 7 of ful speche J. nout one beo ^ hit
spekeft, auh beo •f hit hercneft ? Ful speche is as of lecherie, 7 of
oftre fulften •£ unweaschene muftes spekeft ofter hwule.c [pe •£ swuch
t f ulfte speteft ut d in eni ancre eare me schulde dutten e his muft nout
mid schearpe wordes/ auh mid herde fustes. Attri speche is eresie
7 bwertouer leasunge, bacbitunge, 7 fikelunge.g PCOS beoft be
wurste. Eresie, God beo iftoncked, ne rixleft nout in Engelond^
auh leasunge is so vuel bing ^ seint Austin sei$, bet for te schilden
bine ueder from deaiSe, ne schuldest tu nout lien. God sulf seiiS ty
he is soft t 7 hwat is more ajein soft ben is leas 7 leasunge. " Dia-
bolus mendax est, et pater ejus." pe deouel, hit seift, is leas, 7
Folio 20. leasunges feder. pe ilke beonne •f stureft hire tunge ine leasunge,
heo makeft of hire tunge cradel h to bes deofles beam, 7 rockeft hit
jeorneliche ase nurice. Bacbitunge 7 fikelunge, 7 eggunge to don
eni vuel, heo ne beoft nout monnes speche, auh beoft bes deofles bles,
7 his owene stefne. Eif heo owen to beon ueor urom alle worldliche
men — hwat ? hu ancren owen to hatien ham, 7 sclmnien •f heo ham
ne iheren. Iheren, ich sigge ^ uor hwose spekeft mid ham, heo is
nowiht ancre. Salomon : " Si mordeat serpens in silencio, nichil minus
eo habet qui detrahit in occulto." pe neddre, seift Salomon, stingeft
al stilliche ^ 7 beo ^ spekeft bihinden f heo nolde biuoren, heo nis
nowiht betere. Iherest tu hu Salomon eueneft bacbitare to stinginde
neddre ? So heo is sikerliche.1 Heo is neddre kundel r' 7 beo bet

• )>ulli [suilkj. C. b ilustnede. T. lustede. C.

c speowe^ o^er h wiles. C.

6 J>eose beoS all ischrapede ut of ancre riule £ swich fuli?e spit ut. C. Jf°l 1 <yi»A

« ditten. T. C. f sneates. C. sneatres. T.

f sykelunge. h cader c i witterliche. T. C

^> ^

DIFFERENT KINDS OF EVIL SPEECH. 83

spoke it and the other listened to it. And yet, this is the least of
the three evils. What ! How, then, shall men give account of
the three evils, and especially] of the worst ? JWhat ! How of the * '-'•
worst ? that is, of poisonous and of foul speech ; not only they who 0.'., •
speak it, but they who listen to it. Foul speech is of lechery and
of other uncleanness, which unwashen mouths speak at times. Men
should stop the mouth of him who spitteth out such filth in the ears
of any recluse, not with sharp words, but with hard fists. Poisonous
speech is heresy, and direct falsehood, backbiting, and flattery.
These are the worst. Heresy, God be thanked, prevaileth not in
England ; but lying is so evil a thing that St. Austin saith " That
thou shouldest not tell a lie to shield thy father from death." God
himself saith that he is truth ; and what is more against truth than is
lying and falsehood? " Diabolus mendax est, et pater ejus." " The
devil," we are told, " is a liar, and the father of lies." a She, then,
who moveth her tongue in lying, maketh of her tongue a cradle to
the devil's child, and rocketh it diligently as nurse. Backbiting and
flattery, and instigating to do any evil, are not fit for man to speak ;
but they are the devil's blast and his own voice. If these ought to
be far from all secular men, — what ! how ought recluses to hate
and shun them, that they may not hear them? Hear them, 1
say, for she who speaketh with them is no recluse at all.
Solomon : " Si mordeat serpens in silentio, nihil minus eo habet qui
detrahit in occulto." b " The serpent," saith Solomon, " stingeth
quite silently; and she who speaketh behind [another] what she
would not before is not a whit better." Hearest thou how Solomon
eveneth a backbiter to a stinging serpent ? Such she certainly is.
She is of serpents' kindred, and she who speaketh evil behind
[another] beareth poison hi her tongue. The flatterer blinds a man, and
puts a prickle in the eyes of him whom he flattereth. The backbiter
often cheweth man's flesh on Friday, and pecketh with his black bill
living carcases ; as he that is the devil's raven of hell ; yet, if he

• St. John, viii. 44. b Eccles. x. 11.

S4 REGUL^ INCLUSARUM.

I
spekeiS vuel bihinden ber$ atter in hire a tunge. pe vikelare ablent

J?ene mon 7 put him preon in eien, f he mid vikele$.b < pe bacbitare
• jtf^ cheoweft ofte monnes fleschs ine uridawes, 7 bekeft mid his blake
bile o cwike charoines ase ]?e J?et is J>es deofles corbin of helle. Eet
wolde he teteren 7 pileken,0 mid his bile, roted d stinkinde fleshs, as
is reafnes kunde r' J?et is, jif hejjfolde siggen_^on vuel bi non oiSer
bute bi J?eo •£ rotie'S and stinkeiS al ine fuliSe of hore sunnen, hit were
'jet J?e lesse sunned auh lihted upon cwike fleschs, tetere'S 7 tolime'S
hit r' ]?et is, he misserS bi swuche J>et is cwic in God. He is to jiuer
reafen,6 7 to bold mid alle. An oiSer half, nimeft nu jeme of
hwuche two mesteres J>eos two menestraus serueiS hore louerde, ]?e
deofle of helle. Ful hit is to siggen/ auh fulre hit is uorte beon hit ;
7 so hit is allegate. Heo beo~S ]?es deofles gongmen,g <^ beoiS
Folio 20 6. wrSuten ende in his gong huse.h pes fikelares mester is to wrien, <^
te helien ]?et gong ]?url ^ <^ tet he de^S as ofte ase he mid his fike-

lunge, ^ mid his preisunge hele~S ,^t wrih'S inon his sunne, uor noting -p A
ne stinkeiS fulre ];enne sunne ^ 7 he hele$ hit 7 wrih3 ' so |?et he hit
nout ne istinckeft. pe bacbitare unheleft 7 unwrihiS hit, 7 opened
so j?et ful~be •]> hit stinke~S wide, pus ha beoiS bisie i J>isse fule
mester, 7 ei'Ser mid o'Ser striueiS her abuten. Swuche k men stinkeft
of hore stinkinde mester, 7 bringeiS euerich stude o stenh -ft heo to-

* L CJ f

cumeiS. Ure Louerd ischilde ou •£ te breiS of hore stinkinde J?rote
ne neihi ou neuer. Ofter speche soiled 7 fulefS i ac ]?eos attreiS J?e
heorte 7 te earen bo^e. pet je )>e bet icnowen hamj jif eni cumeiS
touward ou, to-her hore molden.

^

fikeles. Greg. : Adulator ei cum quo sermonem conserit, quasi clauum in oculo
figit. Salomon : Noli esse in conviuiis eorum qui offerunt carnes ad uescendum,")c.

e pilewin. C. picken. T. •» rotin. T. rote«. C.

' ^e reuen. C. ' nempnen. T. « gangemen. T.

h Ne videatur hec moralitas minus decens. Recolatur in Esdra* quod Melchias edifi-
eauit portam stercoris, -jc. T. i Hdes. T. li^SetS. Cr-^

" hilliche. T. C.

'^v|
111

* Nehemiah, iii. 14. :• *

FLATTERY. BACKBITING. 85

would tear in pieces and pluck with his bill rotten stinking flesh, as
raven's nature is ; that is, if he wouhj, not speak evil against any but
those who are corrupt and stink in the filth of their sins, it were
yet the less sin : but he lighteth upon living flesh ; teareth and
dismembereth it ; that is, he slandereth such as are alive in God.
He is too greedy a raven, and too bold withal. On the other hand,
observe now, of what kind are the two offices in which these two
jugglers serve their lord, the devil of hell. It is a foul thing to
speak of, but fouler to be it, and it is always so. They are the
devil's dirt-men, and wait continually in his privy. The office of
the flatterer is to cover and to conceal the hole of the privy ; and
this he doth as oft as he with his flattery and with his praise
concealeth and covereth from man his sin ; for nothing stinketh
fouler than sin, and he concealeth and covereth it, so that he
doth not smell it. The backbiter discloseth and uncovereth it,
and so openeth that filth that it stinketh widely. Thus, they are
busy in this foul employment, and strive with each other about it.
Such men stink of their stinking trade, and make every place stink
that they come to. May our Lord shield you, that the breath of
their stinking throat may never come nigh you. Other speech
polluteth and defileth; but this poisoneth the heart and the ears
both. That you may know them the better, listen to their marks.*

I A

i>

^//<ji4^

Meld. Evidence, proof, discovery. — BOSWORTU.

86 BEGUL2E INCLUSARUM.

Uikelares beoft }>reo kunnes. pe uorme beoft yiiele inouh r7 J?e
oftre )?auh beoft wurse ^ )?e jmdde jet beoft alre wurste.a pe uorme,
jif a mon is god, preiseft hine biuoren himsulf, 7 makeft hine, inouh
refte, jet betere J?en he beo, 7 jif he seift wel, ofter deft wel, he hit
heueft to heie up mid ouerpreisunge 7 herunge.b pe ofter is jif a
mon is vuel, 7 seift 7 deft so much mis c f hit beo so open sunne fy t^u
he hit ne mei nonesweis allelunge wiftsiggen : he j?auh, biuoren J?e
monne sulf makeft his vuel lesse. " Nis hit nout nu, he seift, so ouer
vuel ase me hit makeft. Nert tu nout,d i )?isse }?inge, J?e uorme, ne
|>e laste. pu hauest monie ueren. Let iwurfte gode rnon. Ne
geste tu nout J?e one. Monie deft muche wurse." pe ]?ridde cumeft - <*.
efter, 7 is wurst fikelare, ase ich er seide r' vor he preiseft ]?ene vuele,
7 his vuele deden, ase J?e J?e seift to ]?e knihte ]?et robbeft his poure
men, " A sire ! hwat tu dest wel.f TJor euere me schal J?ene cheorl
Folio 21. pilken 7 peolien^ g uor he is ase ]?e wifti ]?et sprutteft ut ]?e betere •)>
me hine ofte croppeft." pus }?e h ualse uikelare ablendeft J>eo J?e
ham hercneft, ase ich er seide, 7 wrieft hore fulfte so f heo hit ne
muwen stinken : 7 tet is muchel unselhfte. Vor jif heo hit stunken,
ham wolde wlatien ]?er ajean ^ 7 so eornen to schrifte, 7 speowen
hit ut ]?er, and schunien hit ]>er efter.k

Bacbitares, ]?e biteft oft re men bihinden, beoft of two maneres :
auh ];e latere beoft wurse. pe uorme ! cumeft al openliche, 7 seift
vuel bi anofter, 7 speoweft ut his atter, so muchel so him euer to

• Ve illis qui ponuut pulvillos, ~)c. [Ezech. xiii. 18.] Ve illis qui dicunt bonum ma-
lum, ~) inuluin bonum, ponentes tenebras lucem, et lucem tenebras. [Isaiah, v. 20.] Hoc
saltern detractoribus convenit. T.

b wi'S ouer muche hereword. T. c uuel. T.

d art tu nawt. T. nart |>u naut. C. * gas. T. gost. C.

' Laudatur peccator in desideriis animae suse, et iniquis benedicitur. T. St. Augustin.

K plokin •) pilien. C.

h Adulantium lingue alligant homines in peccatis. )>us |>eose. T. ' J>er witS.

k Clemens : Homicidarum duo sunt genera, dicit Petrus, ~) eorum parem penam esse
uolumus. Qui corporaliter occidit, l qui detrahit fratri, ~] qui inuidet. T.

' arre. C. firste. T.

FLATTERERS; BACKBITERS. 87

There are three kinds of flatterers. The first are bad enough ;
yet the second are worse ; but the third are worst of all. The first,
if a man is good, praiseth him in his presence, and, without scruple,
maketh him still better than he is ; and, if he saith or doth well, he
extolleth it too highly with excessive praise and commendation.
The second, if a man is depraved and sins so much in word and
deed, that his sin is so open that he may nowise wholly deny it, yet
he [the flatterer] in the man's own presence extenuates his guilt.
"It is not, now/' saith he, " so exceeding bad as it is represented.
Thou art not, in this matter, the first, nor [wilt thou be] a the last.
Thou hast many fellows. Let it be, my good man. Thou goest not
alone. Many do much worse." The third flatterer cometh after,
and is the worse, as I said before, for he praiseth the wicked and his
evil deeds; as he who said to the knight who robbed his poor
vassals, " Ah, sir ! truly thou doest well. For men ought always
to pluck and pillage the churl ; for he is like the willow, which
sprouteth out the better that it is often cropped." Thus doth the
false flatterer blind those who listen to him, as I said before, and
covereth their filth so that it may not stink : and that is a great
calamity. For, if it stunk, he would be disgusted with it, and so
run to confession, and there vomit it out, and shun it thereafter.

Backbiters, who bite other men behind, are of two sorts : but
the latter sort is the worse. The former cometh quite openly, and
speaketh evil of another, and speweth out his venom, as much as

» "eris," MS. Oxon.

88 REGUL.E INCLUSARUM.

muiSe cume$ 1 7 gulcheiS a al ut somed b J?et J?e attri heorte sent up
to J?e tunge. Ac J?e latere cumeiS forS al on o$er wise, 7 is wurse
ueond J»en ]?e oiSer 1 auh under ureondes huckel. WeorpeiS adun
J?et heaueiS, 7 foiS on c uor te siken er he owiht sigge t7 7 makeiS
drupie chere ^ bisaumpleiS longe abuten uor te beon ]?e betere ileued.
Auh hwon hit alles cumeiS for5 ]?eonne is hit jeoluh atter. " Wei-
lawei, 7 wolawo," heo serS, "wo is me J?et he, o"Ser heo, habbeiS
swuch word ikeiht.d Inouh ich was abuten, auh ne help me e nout
to don her one bote. tare hit is ]?et ich wuste herof ; auh }?auh,
Jmrh me ne schulde hit neuer more beon iupped ; f auh nu hit is
Jmrh oftre so wide ibrouht forth, ich hit ne mei nout wiftsaken.
Vuel me serS •£ hit is ; 7 jet hit is wurse. Seoruhful ich am 7 sori
J?et ich hit schal siggen c7 auh forsofte so hit is ^ 7 tet is muche seoruwe.
Uor ueole g ofter J>ing he, o$er heo, is swu^e to herien, auh nout for
Jjisse Jnng6, 7 wo is me ]?ereuore. Ne mei ham no mon werien."
pis beoft ]?es deofles neddren $ Salomon spekeiS of. Yre Louerd,
J?urh his grace, holde ou our h earen urom hpjre attrie tungen, 7 ne
Folio 21 1. leue °u neuer stinken ]?ene fule put •£ heo unwreo^, ase J?e uikelares,
wreoiS 7 helieft, ase ich er seide f unwreon hit to ham suluen, J?eo f
hit to limpeft,1 7 helien hit oiSre. pet is a muche J?eau, 7 nout to
]?eo ^ hit schulden smellen, 7 hatien J?et fuli5e. Nu, mine leoue
sustren, urom al vuel speche, •£ is Jms J?reouold, idel, ful, 7 attri,
holde'S feor our earen. Me seiS upon ancren, J?et euerich mest,k
haueiS on olde cwene1 to ueden hire earen; ane ma$elildm f
maiSeleft hire all J?e talen of ]>Q londe ^n ane rikelot ° J?et cakeleiS hire
al •£ heo isihiS, o'Ser ihereiS. So ]?et me seiS ine bisawe — " Vrom
mulne 7 from cheping, from smiiSe, 7 from ancre huse, me tiftinge

• culchetS. C. culches. T. i> [togidere]. C.

c feiS on. C. biginnes. T. d icaht. T. C.

« nehalphitme. T. C. f [sewid]. C.

B i moni. T. h halde Ower. C.

1 [fallit]. C. k uchan [al] mest. C.

' an aid cheorl oiSer cwene. T. V ™ ma^Selere. T.

0 talas he me telleS ilonde. C. ° an kikelot [piot] . C.

THE BACKBITEU. 89

ever comes to his mouth, and throweth out, at once, all that the
poisonous heart sends up to the tongue. But the latter proceedeth
in a quite different manner, and is a worse enemy than the other ;
yet, under the cloak of a friend. He casteth down his head, and
begins to sigh before he says anything, and makes sad cheer, and
moralizes long without coming to the point, that he may be the
better believed. But, when it all comes forth, then is it yellow
poison. " Alas and alas ! " she saith, " wo is me, that he or she
hath got such a reputation. Enough did I try, but it availed me
nothing, to effect an amendment here. It is long since I knew of it,
but yet it should never have been exposed by me ; but now it is so
widely published by others that I cannot gainsay it. Evil they call
it, and yet it is worse. Grieved and sorry I am that I must say it ;
but indeed it is so; and that is much sorrow. For many other
things, he, or she, is truly to be commended, but not for this, and
grieved I am for it. No man can defend them/' These are the
devil's serpents which Solomon speaketh of. May our Lord, by his
grace, keep away your ears from their venomous tongues, and never
permit you to smell that foul pit which they uncover, like as the
flatterers cover and hide it, as I said before. Let those whom it
behoveth uncover it to themselves and hide it from others. That is
an essential service, and not to those [only] who would hate that
filth as soon as they should smell it Now, my dear sisters, keep
your ears far from all evil speaking, which is thus threefold, idle,
foul, and venomous. People say of anchoresses that almost every
one hath an old woman to feed her ears ; a prating gossip who tells
her all the tales of the land ; a magpie that chatters to her of every
thing that she sees or hears ; so that it is a common saying, " From
miln and from market, from smithy and from nunnery, men bring
tidings." Christ knows, this is a sad tale ; that a nunnery, which

(AMD. SOC.

90 REGULJE INCLUSARUM.

brin^eiS." pet, wot Crist. ]?is is a sori tale J. J;et ancre hus, }?et
schulde beon onlukest stude of alle, schal beon iueied a to ]?eo ilke
hreo studen J?et mest is ine of cheafle. Auh ase quite ase je beoft of
swuch, leoue sustren, weren alle ]?e oiSre, ure Louerd hit vi5e.b

]Vu icli habbe sunderliche c ispeken of ]?eos )?reo limes— of eien, 7
of mu~Se, 7 of earen. Of earen is mi al ]?et leste to ancren bihoue.
Vor leoflich d J?ing nis hit nout -f ancre bere swuch mu$, auh muche
me mei dreden •£ heo beie e hire earen summe cherre to swuche
mu'Ses. Of sihSe, 7 of speche, 7 of herrunge, is iseid sunderliche,
of euerich on arewe. Cume we nn eft ajan 7 speken of alle imene.f

DE VISU ET LOQUELA ET AUDITLT IN COMMUNI.*

" Zelatus sum Syon zelo magno." " Vnderstond, ancre," he sei^,
" hwas spuse ]?u ert r' 7 hu he is gelus of alle )?ine lates. " Ego sum
Deus zelotes ;" in Exodo. "Ich am," bi him suluen, "]>e geluse God."
" Zelatus sum," 7c. r' " Ich am gelus of ]?e, Syon, mi leofmon, mid muche
gelusie/' " Auris zeli audit omnia," ser8 Salomon ]?e wise. " Vbi
Foho22. amor, ibi oculusr'" wite ]?u fulewel, His earen beoiS euer toward
te, 7 he ihere'S and isilTS al • J?et tu dest. ) His eie euer bihalt te pf
J?u makest ei semblaunt, oiSer" eni luue lates touward . uniSeauwes.
" Zelatus sum Sion." Sion, }?et is, scheauware r' he clcope'S ]?e his
scheauware ^ 7 so his J?et non o'Sres. Vor]?ui he sei^ in Canticis,
" Ostende mihi faciem." " Scheau }>i neb to me," he sei^S ^ " auh to no
o$er. Bihold me, jif ]>u wult habbe brihte sihiSe, wiiS ]?ine heorte eien.
Bihold inward, ]?er ich am, 7 ne seche me nout wrSuten |?ine heorte.
Ich am woware scheomeful. Ich nulle nouware bicluppe mine leof-
mon bute ine stude derne." O swuche wise ure Louerd spekeiS to
his spuse. Ne Jmnche hire ]?eonne neuer wunder jif heo nis

• ifeiget [euenid]. C. b [uuolde], C. ° sunderlepes. C.

" [comeliche]. C. « buhe. T. f [togidere]. C.

f MS. Oxon.

OP SIGHT, SPEECH, AND HEARING. 91

should be the most solitary place of all, should be evened to those
very three places in which there is the most idle discourse. But
would to God, dear sisters, that all the others were as free as ye
are of such folly.

1 have now spoken separately of these three members — of eyes,
of mouth, and of ears. Concerning ears, all that has now been said
is for the behoof of anchoresses ; for it is not a becoming thins; that

O O

an anchoress should bear such a mouth ; and it is much to be feared
that she lends her ears sometimes to such mouths. We have now
discoursed separately of sight, of speech, and of hearing, of each in
order. Proceed we now to speak again of them all in common.

OF SIGHT, SPEECH, AND HEARING IN COMMON.

" Zelatus sum Sion zelo magno." a " Understand, recluse," he
saith, "whose spouse thou art, and how jealous he is of all thy
behaviour." " Ego sum Deus zelotes," b in Exodus. " I am," of
himself, "the jealous God." ef Zelatus sum," &c. "I am jealous
of thee, O Zion, my beloved, with much jealousy/3 " Auris zeli
audit omnia," c saith the wise Solomon. " Ubi amor, ibi oculus ; "
know thou right well, his ears are ever inclined to thee, and he
heareth and seeth all that thou doest. His eye ever beholds thee,
if thou makest any shew, or [castest] any loving looks toward vices.
"Zelatus sum Sion." "Sion," that is, " Mirror." He calleth thee
his mirror; and so [entirely] his that [ye are] none other's.
Wherefore, he saith in the Canticles, " Ostende mihi faciem." d
" Shew thy face to me," he saith, " but to no other. Look upon me,
if thou wilt have clear sight, with the eyes of thy heart. Look
within, where I am, and seek me not without thy heart. I am a
bashful wooer. I will embrace my love nowhere but in a retired
place." In such wise our Lord speaketh to his spouse. Let her

» Zachariah, viii. 2. " Exod. xx. 5.

c Wisdom, i. 10. '' Song of Solomon, ii. 14.

92

KEGULjE INCLUSARUM..

imichel one, bauh he hireschunie: 7 so one bet heo pute euerich
worldlich bing 7 euerich worldlich mmjrSe/ ut of hire heorte 1 vor
heo is Godes chaumbre, ber noise ne cumeiS a ine heorte, bute of
summe binge •£ me haue'S oiSer iseien, o$er iherd, ismeiht, o'Ser
smelled, 7 wiSuten iueled ^ 7 wuteft to soiSe bet euer so be wittes
beoiS more ispreinde b utwardes, se heo lesse wendet inwardes ^ 7
euer se recluses toteiS more utwardes, se heo habbeft lesse luue c of
vre Louerd inwardes r' 7 alriht so d of be o$re wittes. " Qui exteriori
oculo negligenter utitur, justo Dei judicio interiori cecatur." Lo hwat
sein Gregorie serS — " Hwo se gemeleasliche witeiS hire uttre eien,
burh Godes rihtwise dome heo ablindeiS in be inre eien r' so bet heo
ne mei iseon God mid gostliche sih$e, ne burh swuche sihiSe
icnowen. t Vor efter bet me icnoweft his muchele godnesse, 7 efter
bet me iveleiS his swete swotnesse, — efter bet me luueft hine more
o'Ser lesse." VorSi, mine leoue sustren, beo^ wiiSuten blinde, ase was
be holie Isaac6 7 Tobie be gode: 7 God wule, ase he jef ham,
jiuen ou liht f wi'Sinnen, him uorto iseonne, 7 icnowen ^ ."? buruh be
cnoulechunge, ouer alle bing him luuien^^ 7 beonne schullen je
iseon hu al be world nis nout, 7 hu liire uroure is fals ^ 7 burh bet
sihSe je schulen iseon alle bes deofles wieles ^ hu he biwrencheiS 7
bicherre^ wreches.h

Ee schulen iseon in ou sulf hwat beo jete to beten of our owene 1
sunnen. Ee schulen biholden sumetime1 touward te pine of helle,
bet ou agrupie ajean ham,k 7 fleo be swu^ere urommard ham. Ee
schulen gostliche iseon be blissen of heuene, uor to ontenden our
heorte to hien touward heom.1 Ee schulen, ase ine scheauware,
iseon ure Lefdi mid hire meidenes, 7 al be englene uerd,m 7 al be heie

• nurS ne hire kime^J. C.
c leome. T. C.

' Jacob. C. Ysaac. T.

* of alle J>ing to luuien. C.
1 sumchere. C.

1 to hihen ham J>iderward. T.

b ibreinde. C. isprengde. T.
11 T alswa. T.

f ^ God J>e hwile Jef ham geouen of licht. C.
h wrenches. C.

k t> ou grise wi5 ham. C. -p ow uggi wiS ham. T.
rule. C.

.

-w

WORLDLY SIGHTS ADVERSE TO SPIRITUAL MEDITATIONS. 93

never wonder, therefore, though he shun her, if she is not much
alone ; and so alone that she exclude every worldly thing, and every
worldly joy_ from her heart, for it is God's chamber, where disquiet
cometh not into the heart, except of something that hath been either
seen or heard, tasted or smelled, and felt outwardly. And know
thou for a truth, that always the more the senses are dispersed
outward, the less she turns [her thoughts] inward, and the more
recluses look outward, they have less love of our Lord inwardly ;
and it is just the same with the other senses. " Qui exteriori oculo
negligenter utitur, justo Dei judicio interiori cgecatur." Observe
what St. Gregory saith, " She who guardeth carelessly her outward
eyes, by God's righteous judgment groweth blind in the inward
eyes ; so that she cannot see God with spiritual sight, nor by such
sight know him; for, according as we know his great goodness,
and feel his delicious sweetness, we love him more or less."
Wherefore, my dear sisters, be outwardly blind, as was the holy
Isaac and the good Tobias;' and God will give you, as he gave
them, inward light to see him and know him; and, through this
knowledge, to love him above all things ; and then shall you see
how the whole world is nothing, and how deceitful is its comfort ;
and, through that sight, ye shall see all the wiles of the devil ; how
he cheateth and deceiveth his wretched dupes.

You should look into yourself and see what sins of your own are
yet to amend. You should sometimes consider the pain of hell, that
you may abhor them, and flee the more resolutely from them. You
should look, in spirit, to the blessedness of heaven, in order to
kindle in your heart the desire to hasten thither. You should
behold, as in a mirror, our Lady with her maidens, and all the army
of angels, and all the high heavenly host, and Him above them all
who blesseth them all, and is the crown of them all. This sight,
dear sisters, shall be of more comfort to you than any worldly sight
could be. Holy men who have experienced it know well that every
worldly delight is worthless when compared with it [" To him that
overcometh will I give to eat of the] hidden manna," &c. " and a new

94 REGUL^E INCLUSARUM.

heouenliche hird,a 7 him ouer ham alle, •£ blesceS ham alle, 7 is hore
alre crune." peos silrSe, leoue sustren,b schal urouren ou more
bene muhte eni worldlich sihiSe. Holi men wuteiS wel bet habbeiS
hit iuonded, bet euerich worldlich gledunge is unwurS her ajeines.
"Manna absconditum, 7c. nomen nouum quod nemo scit nisi qui
accipit." " Hit is a derne halewi," ser$ sein Johan ewangeliste c in /vtrt '
be Apocalipse, — "hit is a derne healewi_bet no mon ne icnoweiS •]> \sf^*
naueiS hit ismecched." pis smech, 7 tis cnowunge, kumeiS of gost-
liche silrSe, 7 of gostliche herunge, 7 of gostliche speche, bet heo
schulen habben, f forgot, for Godes luue, worldliche herunge, 7
eorSliche spechen, 7 flechsliche sihiSen:' 7 efter be sihSe •£ is nu
deosc her, je schulen habben, ber uppe, be brihte silrSe of Godes
nebscheft d bet alle glednesse e is of, r3e blisse of heouene, muchel
biuoren o$re.f Vor be rihtwise God baue^S so idemed bet euerich-
ones mede ber schal onswerien ajein be swine, 7 agein be anui g bet
Folio 23. heo her uor his luue edmodliche bolieiS r'11 ant forbui hit is riht 7
somlich ' •)> ancren beos two morhjiuen k habben biuoren oiSre, — bet
is swiftnesse, ant leome of a briht silrSe:' swiftnesse ajeines bet heo--
beoiS her so bipenned^ leome of a briht silrSe, ajeines bet heo her
beostreiS nu ham suluen, 7 nulled nouiSer iseon mon, ne of mon beon
iseien. Alle beo ine heouene schulen beon ase swifte ase is nu
monnes bouht, 7 ase is be sunne gleam, bet smit from east into be
west, ant ase be eie opened 7 tuneiS ^ auh ancren [$ ] bituneiS l her,
schulen beon [ber], jif eni mei, lihture beon^1)? swifture r 7 ine so
wide scheakeles pleien ine heouene, ase me seift ine heouene is large
leswe, bet tet bodi schal beon hwar so euer be gost wule, in one
hondhwule.n pis is nu be one morhjiue bet ich seide bet ancren

• al |>e halegene hirde. C. alle halehenes bird. T.

b childre. C. ' godspellere. C.

•> neb. C. T. « gledschipe. C. godnesse. T.

f Videmus nunc quasi per speculum in enigmate. T.

B annu. C. ennui. T. h J>0lede. C.

1 semlich. C. T. k marechgeuen. C. marhenjiues. T.

1 bisparreiS. C. m ba. C.

" Greg- Quid est enim quod nesciunt, ubi scientem omnia sciunt ? T. pj/J'

HOLY ANCHORESSES REWARDED IN HEAVEN. 95

name which no man knoweth saving he that receiveth it." a " It is a
secret medicine," saith St. John the Evangelist, in the Apocalypse ;
" it is a secret medicine which no man knoweth that hath not tasted
it." This taste, and this knowing, cometh of spiritual sight, and of
spiritual hearing, and of spiritual speech, which they ought to
possess who forego, for the love of God, worldly hearing, earthly
speech, and fleshly sights ; and after the sight that now is, which is
dim here, ye shall have, there above, the bright sight of God's
countenance, of which is all joy in the blessedness of heaven, much
more than others. For the righteous God hath so judged that the
meed of every one shall^OT^esoojjd to the toil and the trouble that
she patiently endureth here for the love of him ; and therefore, it is
right and proper that anchoresses should have these two special gifts
more than others, namely, swiftness and clearness of sight;
swiftness, in requital of her being here so confined ; clearness of
sight, in compensation for her darkening herself here, and being
unwilling either to see or to be seen of man. All who are in
heaven shall be as swift as man's thought now is, and as the sun-
beam that darts from east to west, and as the eye openeth and
shutteth ; but an anchoress shut up here shall [there] be, if any
may, both more light and more swift ; and shall play in heaven in
such wide confines — as it is said that in heaven is large pasture —
that the body shall be wheresoever the spirit will, in an instant.
Now this is the one special gift, which I said that anchoresses shall
have more than others. The other special gift is that of sight. All
who are in heaven see all things in God ; but anchoresses, for their
blindfolding here, shall there see and understand more clearly the
hidden mysteries of God and his secret counsels, who care not now
to know about things without, either with ears or with eyes.

Revelation, ii. 17.

96 REQUIRE INCLUSARUM.

sclmlen habben biuoren oiSre. pe ofter morhjiue is of sihiSe. Alle
J?eo ine heouene iseoiS ine God alle Jnng r' auh ancren schulen briht-
luker, uor hore blindfallunge her, iseon ant understonden J>er Godes
derne runes, 7 his derne domes, ]?et ne kepeiS nu to wuten of Binges
wiftuten, ne mid earen ne mid eien.

VorSi, mine leoue sustren, jif eni mon bit fort iseon ou, askeiS of
him hwat god J?erof muhte lihten ? vor moni vuel ich iseo |?erinne, 7
none biheue r' a 7 jif he is meftleas, ileueft him J?e wurse r' 7 jif eni
wurSeft so wod, 7 so awed,^ he worpe his hond forft touward ]>e
Jmrl clo$,b swiftliche anonriht, schutteft al ]?et Jmrl c to, 7 letteiS hine
iwurden, 7 also sone ase eni mon ualleft into luiSer speche, )?et falle
touward fule liue,d tuneiS J?et J?url anonriht ^ (7 ne answerie je him
nowiht,8 auh wendeiS awei, mit tisse uers, ]>et he hit muwe iheren/
"Narraverunt mihi iniqui fabulaciones, sed non ut lex tua^" ant
forS biuoren ower weouede g mit te miserere. Ne chastie e

neuer nenne swuchne mon bute o ];issc \vise^ vor, mit te chastie-
ment, he muhte onswerien so, 7 blowen so liSeliche ]?et sum sperke
muhte acwikien. No wouhleche nis so culuert ase is o pleinte wis ^
ase hwo se )?us seide : " Ich nolde, uor te J?olien deaiSe, }?enche fuliSe
touward te 1 auh ich heuede isworen hit, luuien ich mot te,h/\7 nu
me is wo -J> tu hit wost. Auh forgif hit me nu, ]?et ich hit habbe
itold te, 7 ]?auh ich schulde iwurfte wod, ne schalt tu neuer more eft
witen hu me stont" Ant heo hit forpueft him, uor he spekeft Jms
feire, 7 speke^ ]?eonne of oiSerwhat. Auh "euer is ]?e eie to ]>e
wude leie,1 ]?erinne is ]?et ich luuie." Euer is J?e heorte in ]?ere

• bigete. C. b swa wod ^ he warpe hond \>K )>ureh )>e daft. C

c windohe. T. << hme. C. T.

' T ne speke ne mare him to. C.

' Declinate a me maligni, -j scrutabor mandata Dei mei. T. (M^ * awter. T.

h hwa is wurse hene J>e ^ on slep hit binime'S me ? Nu me is wa. C. hwa is wurse
ten me ? Moni slep hit reaues me. Nu. T.

1 wodelefce; T be halte bucke climbe'S }>eruppe. Twa -j )>reo, hu feole beoS )>eo :- bren
halpones maket? a peni. Amen ; -j euer is. C.

SEDUCTIVE SPEECH NOT TO BE LISTENED TO. 97

Wherefore, my dear sisters, if any man requests to see you, ask
him what good might come of it ; for I see many evils in it, and no
good ; and if he insists immoderately, believe him the less ; and if
any one becometh so mad and so unreasonable that he puts forth
his hand toward the window cloth, shut the window quickly and
leave him ; and as soon as any man falls into evil discourse that
tends towards impure life,* close the window directly and give him
no answer at all, but go away with this verse, that he may hear it,
" The wicked have told me foolish tales, but not according to thy
law ; " and go forth before your altar, with the Miserere. Do not
reprove any man of such a character in anj' way but this, for, with
the reproof, he might answer in such a way and blow so gently that
a spark might be quickened [into a flame]. No seduction is so
perfidious as that which is in a plaintive strain ; as if one spoke thus :
" I would rather suffer death, than indulge an impure thought with
regard to you ; but had I sworn it, I could not help loving you ;
and yet I am grieved that you know it But yet forgive me that I
have told you of it ; and, though I should go mad, thou shalt never
after this know how it is with me." And she forgives him, because
he speaks thus fair, and then they talk of other matters. But,
" the eye is ever towards the sheltering wood, wherein is that I
love." The heart is ever upon what was said before ; and still,
when he is gone, she often revolves such words in her thoughts,
when she ought to attend diligently to something else. He after-
wards seeketh an opportunity to break his promise, and swears that
necessity forces him to do it ; and thus the evil grows, the longer the

* Or impure love. C. T. b Psalm cxix. 85. Vulgate,

€AMD. SOC. O

98 REGUL.E INCLUSARUM.

uorme speche r' 1 jet hwon he is forSe/ heo went* in hire Jmhte ofte

swuche wordes, hwon heo schulde oiSerhwat jeorneliche jemen.

He eft secheft his point uorte breke uoreward, ant swereiS J?et he

mot nede ^b ant so waxe$ ]?e wo, se lengre se wurse 1 c uor no fj^eond-

schipe nis so vuel ase is fals freondschipe. Ueond J>et JmncheiS

freond is swike ouer alle swike. Uor]?i, mine leoue sustren, ne jiue

je to none swuche monne non injong to spekene. Vor ase holi writ

serS, "hore speche spret ase cauncre." Auh for alle onsweres,

' Vended ou ant wencheS d frommard him. _A1 so as ich er seide,, o.

none wise ne muwe je betere sauuen ou suluen, ant maten, 7 ouer-*

Folio 24. cumen him [betere]. LokeiS nu, hu propreliche ]?e lefdi in Canticis,

Godes deorewurSe spuse, lereft ou, bi hire sawe, hu je schulen

siggen, "En dilectus meus loquitur mihi, Surge, propera arnica

mea, 7c." Lo, he serS, "ich ihere nu mi leofmon speken/ he

cleopeft me ^ ich mot gon : " 7 je gon anonriht to our dere\yur$e

tspuse T leofmon, ant meneiS ou to his earen }>ct luueliche clepeiS ou

to him mit teos wordes : " Surge, propera, arnica mea, formosa mea,

columba mea r' 7 veni, ostende mihi faciem tuam. Sonet uox tua in

aure mea:"' )>et is, "aris up; hie J?e heoneward; 7 cum to me, mi

leofmon, mi kulure, mi schene, mi veire spuse." " Ostende mihi

faciem tuam." " Scheau to me Jn leoue neb 7 ti lufsume leor. Went

te vrom oSre. Sonet uox tua in auribus meis. Seie hwo haueiS

misdon J?e. Hwo haueiS ihurt te, mi deore. Sing ine min earen ;

vor )>ui ]?et tu ne wilnest bute uor to iseon mi hwite.6 Ne speke

bute to me. Ipi stefne is me 'swete, 7 ti hwite schene." Vnde 7

subditur, " vox tua dulcis, 7 facies tua decora." pis beoiS nu two

Binges )?et beoiS iluued swuiSe : swete speche, 7 schene hwite : hwo

se ham haueiS togederes, swuche cheesed Jesu Crist to leofmon 7 to

spuse. Eif ]m wilt beon swuch, ne scheau )?u none monne []?i]

" j»enne wenden. T. ha went. C.

b mot nede; 7 swa ich habbe a nede ernde dun in J>e tun : >ach hit reine arewen, ich
habe a nede erende, ~\ J>er waxet? \>e wa. C.

c lokede blind hors ~\ wudemonnes echje orn al ut, for nan freonschipe. C.
* wendeft? « wlite. T. C.

THE LOVE OF CHRIST ALONE TO BE DESIRED. 99

worse ; for no enmity is so bad as false friendship. An enemy who
seems a friend is of all traitors the most treacherous. Wherefore,
my dear sisters, give no such man any access to you to speak with
you ; for, as the Holy Scripture saith, " Their word spreads as
doth a canker." a And instead of any answer, turn your back to
him, and go away. Just as I said before, in no other way may you
better save yourselves, and beat and conquer him. Observe, now,
how rightly the lady in the Canticles, God's beloved spouse, teacheth
you by her words how you shall say, " En dilectus meus loquitur
mihi ; surge, propera arnica mea," &c.b " Lo," she saith, " I hear
now my beloved speak ; he calleth ine ; I must go : " and go ye,
immediately, to your dear and beloved spouse, and make your
complaint in his ears who affectionately calls you to him with these
words, " Surge, propera," &c. that is, " Arise, hie thee hitherward,
and come to me, my beloved, my dove, my beauteous, my fair
spouse." " Ostende mihi faciem tuam." " Let me see thy dear face,
and thy lovely countenance. Turn away from others. Let thy
voice sound in my ears. Say, who hath offended thee ? Who hath
hurt thee my dear ? Sing in my ears ; since thou desirest only to see
my countenance, speak only to me. Thy voice is sweet to me, and
thy countenance is comely/' Whence it is added, " thy voice," &c.
These are now two things that are much loved : a sweet voice, and
fair countenance : whoso hath both these, such doth Jesus Christ
choose to be his beloved and his bride. If thou wilt be such, let no
man see thy countenance, nor blithely hear thy speech ; but keep
them both for Christ, for thy beloved spouse, as he bade thee
before ; as thou desirest that thy speech may seem sweet to him,
and thy countenance fair, and to have him to be thy beloved who is
a thousand times brighter than the sun.

» 2 Timothy, ii. 17. b Song of Solomon, ii. 13, 14.

100 REGUL^E INCLUSAEUM.

liwite r' ne ne lete bliiSeliche iheren pine speche. Auh tun bo$e to
Crist r' to pi deorewurfte spus r' ase he bit peruppe r' ase pu wilt pet
ti speche punche him swete, 7 ti hwite schene, 7 habben him to leof-
mon pet is a pusent fold schenre pen pe sunne.

HercneiS nu jeorneliche, mine leoue sustren, al an oiSer speche, 7
frommard tisse vorme. Hercneft nu hu Jesu Crist spekeiS ase o
wreiSfte, 7 seiiS ase o grim hoker, 7 a scorn to peo ancre pet schulde
beon his leofmon, 7 secheft pauh utward gelunge a 7 froure, mid eie
oiSer mid tunge. In Canticis : " Si ignoras te o pulcra inter mu-
b. lieres, egredere, 7 abi post uestigia gregum tuorum r' 7 pasce edos
tuos juxta tabernacula pastorum." pis beoiS J?e wordes : " Eif ]m
ne knowest J>e sulf, ]m ueir bimong wummen, wend ut, 7 go efter
gate herden f 7 leswe ]?ine ticchenes bi heordmonne hnlen, of ris 7
of leaues." pis is a cruel word, 7 a grim word mid alle, •f vre
Louerd seiiS ase a grome 7 a scorn to totinde, 7 to here wile, 7 to
babelinde, 7 to spekefule ancren. Hit is bilepped 7 bihud r' ac ich
hit wulle unuolden. " Nime'S nu gode jeme, jif ]m ne cnowest nout
]?e sulf," he sei$, ure Louerd. pet is, "jif )?u nost nout hwas spuse
Jm ert r' cwene of heouene, jif Jm ert me treowe ase spuse ouh to
beonne. Eif ]?u J>is hauest uorjiten, 7 tellest herto lutel, wend ut,
7 go, he ser<S." Hwuder? "Vt of mine heihschipe: vt of mine
muchele menke, 7 foluwe heorden of geat," he ser$. Hwat beoiS
heorden of geat? pet beo"S flesches lustes, )?et stinke~S ase doiS
geat, biuoren ure Louerd. " Eif )m hauest uor^iten nu J?i wurSfule
lefdischipe, — go 7 folewe J?eos geat ^" ^ is, uoluwe flesches lustes. Nu
kumeiS ]>er efter ant leswe ]?ine ticchenes r' ]?et is, ase he seide, " Ved
pine eien mid totunge,b 7 tine tunge mid cheuelunge, pin earen mid
Jjerunge, pine neose mid sinellunge, pi vleschs mid softe uelunge."
peos fif wittes, he cleopeiS ticchenes f for, also as of a ticchen, pet
liaue-8 swete vleschs, kumeiS a stinkinde got, oiSer a bucke ^c alriht

* utward gelsunge [wertdli glokering]. C. b ut totunge. T. C.

' a ful buukc. T. C.

EXAMPLE OF THE BRIDE IN CANTICLES. 101

Now, hearken attentively, my dear sisters, to a quite different
speech, and contrary to the former. Hearken now how Jesus
Christ speaketh as in wrath, and saith, as in angry derision and in
scorn, to the anchoress that ought to be his beloved, and yet seeketh
outward delights and comforts, with eye or with tongue. In the
Canticles, " Si ignoras te," &c. The words are these : " If thou
knowest not thyself, thou fair among women, go out and go after the
herds of goats, and feed thy kids beside the herdsmen's tents, of boughs
and leaves." This is a cruel word, and an angry word withal,
which our Lord saith in displeasure and scorn to prying, listening,
gossipping, and prating anchoresses. It is wrapped up and con-
cealed, but I will unfold it. " Take good heed, now," saith our Lord,
"if thou knowest not thyself ; that is, if thou knowest not whose
spouse thou art, — queen of heaven, if thou art true to me as a spouse
ought to be. If thou hast forgotten this, and accountest it of little
value — go out, and depart/' he saith. Whither ? " Out of my
high place, out of my great honour, and follow the herds of goats,"
saith he. What are herds of goats? They are the lusts of the
flesh, which stink as a goat, in the presence of our Lord. " If thou
hast now forgotten thy dignity as a lady, — go and follow those goats,
that is, follow the lusts of the flesh. Now, then, come and feed thy
kids ; " that is, as if he said, " Feed thine eyes with looking about,
and thy tongue with prating, thy ears with hearing, thy nose with
smelling, thy flesh with soft feeling." Those five senses he calleth
kids ; for, as from a kid, that hath sweet flesh, cometh a stinking
goat, or a buck ; just so, from a young, sweet looking, or a sweet
hearing, or a soft feeling, waxeth a stinking lust, and a foul sin.
Has any peering anchoress ever experienced this, who is always
thrusting her beak outward, like an untamed bird in a cage ? Has

102 BEGUILE INCLU8ARUM.

so of a jung a swete lokunge, oiSer of a sweote herunge, oiSer of a
softe uelunge waxeiS a stinkinde lust, and a ful sunne. Hwefter eni
totilde ancre uondede euer bis, bet bekeft euer utward ase untowe

Folio 25. brid ine cage ? HweiSer be cat of helle claurede b euer toward hire,
7 cauhte,c mid his cleafres, hire heorte heaued ? Ee, soiSes ^ 7
drouh al ut, bet bodi efter, mid clokes of crokede d 7 of kene uon-
dunges f 7 makede hire to leosen boiSe God 7 mon, mid brod scheme
7 sunne.e Inouh sori lure 1 to wroiSere hele bekede euer ancre so ut-
" Egredere," he seiiS, o grome. " Go ut ase dude Dina, Jacobes
douhter, to wrother f hele : " bet is to siggen, " bilef me 7 mi cumfort •)>
is wiftinne be breste, 7 go sech wiiSuten, be worldes urakele urouren
bet schulen enden ine sor 7 ine seoruwe. Nim berto, 7 lef me hwon
be so is leouere : vor ne schal tu nonesweis beos two ilke cumforz,
min 7 te wrorldes — be joie of the holi gost 7 flesches froure habben
togederes. Cheos nu bu on of beos two 1 vor bet oiSer bu most leten."
" O pulcra inter mulieres ! " " jif bu cnowest nout be sulf, bu ueir
bimong wummen, "[serS ure Louerd — bu ueir bimong wummen, auh <pf*
bimong engles bu meiht don berto r' bu schalt siker elles hwar beon
ueir nout one among wummen, auh among engles. " pu, mi deore-
wurSe spuse," seiiS ure Louerd, "schalt tu uoluwen geat a ueld, bet
beoft flesches lustes ? " Veld is willes breade. " Schalt tu o bisse wise
uoluwen geat jeont te ueld? pu scholdest, i bine heorte bur,
bisechen me cosses, ase mi leofmon bet seiiS to me, rSe luue boc,
" osculetur me osculo oris sui r' g | -j> is cus me, mi leofmon, mid cosse
of bine rmr$e, muSene swetest." ' pes cos,i leoue sustren, is a swet-
nesse 7 a delit of heorte, so unimete swote 7 swete, bet euerich
worldes sauur is bitter ber ajemes ^ auh ure Louerd mid his cosse

Foi. 25 b. ne cusse'S none soule bet luue~S ei bing bute him, 7 beo ilke binges,
uor him, •)> helped to habben him ^ 7 tu beonne, Godes spuse, bet
meiht iheren, her biuoren, hu swetelich bi spus spekeiS, 7 cleope^ be

• lute. C. b ciachte. C. clahte. T.

c lahte. T. lachte. C. d vrift crokede crokes.

« sunne, T beafde [bereafde. T.] hire at a clap J>e eoriSe T ec }>e heueno. 0.
1 himmere. C. * Song of Solomon, i. 1.

WHO THOSE ARE WHOM CHRIST LOVETH. 103

the cat of hell ever clutched at her, and caught with his claws her
heart head ? Yes, truly ; and drew out afterwards her whole body,
with hooks of crooked and keen temptations ; and made her to lose
both God and man, with open shame and sin. A grievous enough
loss ! Always to her utter ruin has an anchoress thus peered out.
" Egredere," saith he, in anger. " Go out, as did Dinah, Jacob's
daughter, to utter ruin ; " that is to say, " leave me and my comfort
which is within the breast, and go, seek without the world's vile
gratifications, which shall end in pain and sorrow. Take to it, and
leave me, since thou preferrest it : for thou shalt not by any means
have both these two comforts, mine and the world's — the joy of the
Holy Ghost, and the gratification of the flesh together. Choose now
one of these two ; for thou must quit the other." " O pulchra inter
mulieres ! " " If thou know not thyself, thou fair among women,"
saith our Lord, — thou fair among women ; nay, among angels, thou
might add thereto; thou shalt surely be hereafter fair, not only
among women, but among angels. " Thou, my dear spouse," saith
our Lord, " shalt thou follow goats a-field, which are the lusts of the
flesh ? " Field is the wide range of the will. " Shalt thou in this
wise follow goats over the field ? Thou shouldest, in thy heart's
bower, entreat me for kisses, as my beloved one, that saith to me, in
the love book, * Osculetur me osculo oris sui,' that is, kiss me, my
beloved, with kiss of thy mouth, sweetest of mouths." This kiss,
dear sisters, is a sweetness and a delight of heart, so immeasurably
delicious and sweet, that every savour in the world is bitter when
compared with it : but our Lord, with his kiss, kisseth no soul that
loveth anything but him, and those things, for his sake, that assist
us to obtain him : do thou, therefore, God's spouse, who might hear
what has been said above, how sweetly thy spouse speaketh, and
calleth thee to him so affectionately, and thereafter how he changes
the strain,* and speaketh most wrathfully, if thou goest out, — keep
thee in thy chamber : feed not thou thy goat-kids without ; but

» Literally, praise.

104 REGUL.E INCLUSARUM.

to him so luueliche, 7 ter after hu he went bene lof, 7 spekeft swuS
grimliche, jif bu wendest vt, — Holt te i bine chaumbre : ne fed tu
nout wrSuten bine gate ticchenes ^ auh hold wiftinnen bin hercnung,
bi speche, 7 tine sihfte r' ant tun ueste hore jeten, mui$, 7 eien, 7
earen ^ for nout heo beoft bilokene inwrS bauh our wal, be beos
jetes opened a buten agein Godes sonde, 7 liueneft b of soule, " omni
custodia serua cor tuum : " " ouer alle bing, benne," ase Salomon be
lere'S, 7 ich seide ueor biuoren r3e frumSe of bis tale, mine leoue
sustren, " witeft wel our heorte." pe heorte is wel iloked jif mivS 7
eien 7 earen wisliche beoft ilokene : vor heo, ase ich seide er, beoiS
J?e heorte wardeins f 7 jif be wardeins wended ut, J?e heorte biiS
biwust vuele.c pis beo^S nu be breo wittes f ich habben ispeken
of. Speke we nu schortliche of ]?e two oiSre : bauh nis nout spell-
unge ]?e mu'Ses wit, ase smecchunge, bauh heo beon beoiSe ine
mufte.

4. DE ODORE.

Smel of neose is ]?e ueor'Se of J»e vif wittes. Of bisse witte sei~S
seint Austin, " De odoribus nimis non satago r' cum assunt, non
respuo ; cum absunt, non require." Of smelles, he seiiS, ne uond
ich nout mucheles. Eif heo beo^ neih, a Godes halue:07 ^if heo
beo^S feor, me ne reccheiS."1 Vre Louerd, tauh, ]?uruh Isaie, breate^
ham mid helle stunch f habbeft delit her ine ulesliche smelles. " Erit
pro suaui odore fetor." per to jeines, heo schulen habben heouen-
liche smelles, bet habbeft her swot of jren e oiSer of heren, ]?et heo
Folio 26. bereft/ ofter of swoti hateren, ofter of ]?icke eir g in hire huse h, stunch
oiSer hwule and strong breft ine neose. Auch J?er of beoft iwar,1
mine leoue sustren, ]?et ofter hwile ]?e ueond makeft sum bing

• wah otSer wal \> J>es gates opne'S. T. wach o'Ser wal, openi ge naut ower geten. C.

b Hf. C. = \,e bus beos uuele loked. T.

ll ne forhoge ich ham nocht, •) l>ach ha beon feor, naut I ne recche. C.

e of irnes spat. C. ^ hauen irnes swat her. T. f weonen. T.

s spatie elates, oiSer of Hcke. C. of swati hattre o^Ser of wikke air. T .

11 hus •] nmlede binges. T. bus ~\ of uuele binges. C. ' warnede. T.

OF THE SENSE OP SMELL. 105

keep thy hearing, thy speech, and thy sight within ; and shut fust
their gates — mouth, eyes, and ears. For in vain is she shut up
within your wall who openeth those gates, except to God's
messenger, and the soul's consolation. a " Omni custodia serva cor
tuum : " above every thing, then, as Solomon exhorteth thee, and as
I said long since, in the beginning of this discourse, my dear sisters,
guard well your heart. The heart is well kept, if the mouth, eyes,
and ears are wisely kept. For these, as I said before, are the
wardens of the heart ; and if the wardens go out, the heart is ill-
guarded. These are now the three senses which I have spoken of.
Speak we now briefly of the other two : Speaking, however, is not
a sense of the mouth, as tasting is, though they are both in the
mouth.

4. OF SMELL.

Smell of nose is the fourth of the five senses. Of this sense Saint
Austin saith, " De odoribus nimis non satago : cum adsunt, non
respuo ; cum absunt, non require." " About [fragrant] smells,"
saith he, " I do not concern myself much. If they are present, in
God's name, [they are welcome ;] if they are absent, I care not."
Our Lord, however, by Isaiah, threateneth with the stench of hell
those who take delight here in carnal odours. " Erit pro suavi
odore fetor." " On the other hand, they shall smell celestial odours,
who, in this life, had stench and rank smells of sweat from iron or from
hair-cloth which they wore, or from sweaty garments, or foul air in
their houses." b But be warned of this, my dear sisters, that some-
times the fiend maketh something to stink that ye ought to use,
because he would have you to avoid it: and, at other times, the
deceiver maketh a sweet smell to come, as if it were from heaven,

" The Eucharist.

b " E contra coelestes odorcs sentient illi qui de cilicio, aut ferro, aut vestimento sudoroso,
seu odore spisso, nunc suatinent pro Christo fcotorem.'' MS. Oxon.
CAMD. SOC. P

100 REGUL^E INCLUSARUM.

stinken J?et je schulden notien, vor ]>i J?et he wolde ];et je hit
schulden schunien : and oSer hwule J?e wielare, of sum deme j>ing
j?e je ne muwe nout iseon, ase dust of derne sedes, makeiS a swote
smel cumen, ase ]?auh hit were of heouene r' vor je schulden wenen
}?et God,a uor ouwer holi Hue, sende ou his grace and his elne, and
leten wel of ou sulf,b ^ leapen into prude. Smel ]?et cumeiS of
Godes half uroure'S J?e heorte more J?en J>e neose. peos ant oiSre
trufles c ]?et he bitrufleft d monie men mide, schulen beon ibrouht te
nouht mid heale water ant mid ]?e holi rode tockne. Hwose ]?ouhte
hu God sulf was i ftisse witte iderued, heo wolde }>et derf Jrakleliche
};olien. pe munt of Caluarie, |?er ure Louerd hongede, was )?e
cwalmsteou, Jjer leien ofte licomes iroted buuen eorSe <^ stuncken
swu~Se stronge. He, ase he hongede, muhte habben hore bre'S, mid
alle his oiSre wo, amidden his neose. Also he was idoruen6 in alle
his oiSre wittes. In his silrSe, ]?eo he iseih his deorewuriSef moder
teares, -^ sein Johannes euangelistes, 7 te oftre Maries ^ ^ J>o he
biheold hu his deore deciples fluen alle vrom him, ^ bileueden him
alle one, ase ureoniede, he weop g himsulf ];ries mid his feire eien.
He Jwlede al Jraldeliche ]?et me hine blindfellede, hwon his eien
weren ]?us ine schendlac iblinfelled, vor to jiuen ]?e ancre brihte
sih'Se of heouene — )?auh ]?u ]?in eien uor his luue, ^ ine munegunge
herof, blindfellie on eor^e, uorto beren him ueolauredden,h nis nout
Folio 266. muchel wunder. Amid ]?e mu'Se me gurde1 him sunle cherre, inoh
reiSe, ase me to beot his cheoken, 7 spette him a schorn ^k ant on
ancre is for o word ut of hire witte ! Hwon he ]>olede Jraldeliche ]?et
te Giws dutten, ase heo buiFeteden him, his deorewurde muiS mid
hore dreori fustes ^ <^f J?u, uor ]?e luue of him ^ for ]>in owene
muchele biheue, dute ]?inne tutelinde mu~S mit )?ine lippen. Teke l
]?et he smeihte m galle on his tunge, uorto leren ancren J?et heo ne

J>et hit were god. C. <> to ou sulf. T. >erof 1 of ou seolf. C.

trugles. C. d trule«. C. e iderued. C.

leoue. C. g remde. T. h feorreden.

smiten. T. ^ o scharne. T. on hokere. C.

to eken. C. •» smachte. C.

CALVAKY A PLACE OF LOATHSOME SMELLS. 107

from something concealed, that ye cannot see, as from the dust of
hidden seeds ; in order that ye may think that God, on account of
your holy life, sends you his grace and his comfort, and so think
well of yourselves, and become proud. The fragrance that coraeth
from God, comforteth the heart rather than the nostrils. These and
other delusions, with which he beguileth many men, should be
rendered ineffective by holy water, and by the sign of the holy
rood. Any one who reflected how God himself was annoyed in this
sense would patiently bear that annoyance. The hill of Calvary,
where our Lord hanged, was the place of execution, where bodies
often lay rotting on the ground uriburied, and loathsome to the
smell. He, as he hanged, might, amidst all his other sufferings,
have had their putrescent odour in his nostrils. In like manner he
was hurt in all his other senses. In his sight, when he saw the
tears of his dear Mother, and of Saint John the Evangelist, and of
the other Maries; and when he beheld how all his dear disciples
fled from him and left him alone, as a stranger, he himself wept three
times with his fair eyes. He quite patiently suffered himself to be
blindfolded, that, when his eyes were thus in derision blindfolded,
he might give the anchorite a clear sight of heaven. Though thou,
for his love, and in remembrance of this, shut thine eyes on the
things of the earth, to bear him company, it is no great wonder.
Upon one occasion, men with great cruelty hit him on the mouth,
when they struck his cheeks and spit upon him in contempt ; — and
an anchoress is, for a single word, out of her wits ! When he bore
patiently that the Jews, as they buffeted him, closed up his dear
mouth with their accursed fists, — surely thou, for the love of him,
and for thine own great behoof, might close up thy tattling mouth
with thy lips. Add to this that he tasted gall on his tongue, to
teach anchoresses that they ought never more to grumble on account
of either meat or drink, be it ever so stale ; if it may be eaten, let
her eat, and devoutly thank God for it ; and if it may not, let her
grieve that she must ask for more palatable food. But rather than
that asking should give rise to any offence she ought to die, as a

108 REGUL^E INCLUSARUM.

gruchie neuermore uor none mete, ne uor none drunche, ne beo hit
neuer so unorne 1 jif heo hit mei eten, ete ant J?onke God jeorne ^
ant jif heo ne mei nout, beo sori a $ heo mot sechen estfulre r' auh er
J>en J?et biddunge arere eni schaundle, er heo ouh for to deien martir
in hire meseise ^ noiSeleas deaiS me mot fleon ase uor$ ase me mei,
wiftute sunne. Auh me schal er deien J?ene don eni sunne ^ and nis
hit muche sunne te makie ]?et me sigge, " Estful is J?eos ancre, ant
muchel is J?et heo bit ?" 7 jet is wurse J?et me sigge J?et heo is a
grucchild, 7 ful itowen, dangerus, 7 erueiS for te paien.b Were heo
amidde J?e worlde, heo moste beon sume cherre mid lesse 7 mid
wurse ipaied. Muchel hofleas is ]?et cumen c into ancre huse, into
Godes prisune, willes 7 woldes, to stude of meseise, vorte sechen eise
J>erinne 7 mesterie, 7 more lefdischipe )?en heo muhte habben iheued,
inouh refte r3e worlde. penc ancre J?ene hwat tu Jwuhtes 7 souhtes
J?o ]?u uorsoke J?ene world i ]?ine biclusinge, — biwepen J?in owene 7
o'Sre monnes sunnen, <^ forleosen alle ]?e blissen of ]?isse Hue uorte
Folio 27. bicluppen blisfulliche }?ine blisfule leo^non iiSe eche liue of heouene.
In his earen he hefde, ]?e heouenliche Louerd, al J?et edwit, j al ]?et
upbrud, <% al ]?e schorn, <^ alle }?e scheomen ]?et earen muhte iheren ;
ant he serS bi him suluen, us for to leren : " Et factus sum sicut
homo non audiens, <^ non habens in ore suo redargutiones." " Ich
heold me al stille," he seiiS, " ase dumbe 7 deaf deiS J>et naueiS non
onswere, J?auh me him misdo ofter missigge." pis is J>ine leofmones
sawe, 7 tu seli ancre, ]?et ert his seli d spuse,6 leorne hit jeome of
him ]?et tu hit kunne, ant muwe soiSliche siggen. ^o-u.

^***^ "** • - ^^'*'

'

Nu ich habbe ispeken of ower four wittes, ant of Godes froure r'
hu he J?uruh his wittes vroureiS f ou, as ofte ase je in ouwer wittes
iveleiS eni weane.g Nu hercneiS of ]>e vifte, J?et is mest neod elne : h

» of J>unche. C. ^r*

b 1> ha is grucinde, -] dangerus, •) anieS forto paigen. C. J? ho is grucchere, 7 ful
itolien : dangeruse ~] tor for to paien. T.

c muchc hoker is to cumcn. C. d dcorc. C. c scruant. T.

' frofrcS. C. K orne. T. h neod to heren. C.

CHRIST'S PATIENCE A LESSON TO ANCHORESSES. 109

martyr, in her discomfort. Nevertheless, we must avoid death as
far as possible without sin. But we should sooner die than commit
any sin, — and is it not great sin to cause men to say, " This
anchoress is dainty, and she asks much?" And it is still worse if
they may say that she is a grumbler, and undisciplined, domineering,
and difficult to please. If she were living in the world, she would
sometimes have to be content with less and worse. It is very
unreasonable to come into a religious house, into God's prison,
willingly and freely, to a place of discomfort, to seek therein ease
and mastery, and more deference than she might have had, properly
enough, in the world. Think, then, O anchoress, of what thou didst
intend and seek, when thou didst forsake the world, at thy entrance
into the cloister — to weep for thine own and other men's sins, and
renounce all the pleasures of this life, in order to embrace, in the
fulness of joy, thy blessed Bridegroom in the eternal life of heaven.
He, the heavenly Lord, heard with his ears, all the taunts, and the
reproach, and the scorn, and the shame, that ears might hear ; and
he saith of himself, for our instruction, " Et factus sum sicut homo
non audiens, et noil ha bens in ore suo redargutiones." a "I held
myself quite still," he saith, " as one dumb and deaf doth that hath
no answer, though men evil intreat and slander him.'' This is thy
Bridegroom's saying ; and do thou, happy anchoress, who art his
happy bride, learn it earnestly of him, that thou mayst know it, and
be able to say it in truth.

I have now spoken of your four senses, and of the comfort
wherewith Christ comforteth you through his [example when he
suffered in his] senses, as often as you, in your senses, feel any pain.
Now attend while I speak of the fifth, which has most need of
comfort : for in it the pain is greatest, that is, in Feeling ; and the
pleasure also, if it so happen.

» Psalm xxxviii. 14.

110 KEGUL^E INCLUSARUM.

vor ]?e pine is mest J?erinne r' ]?et is, ine velunge, <^ te licunge also,
jif hit so turned.

5. DE TACTU.

pe vifte wit is ine velunge. pis ilke o wit is in alle j?e oftre
wittes, ant jeond a al J?e licome, ^ forSi hit is neod forte habben J?e
betere warde. Vre Louerd wuste hit ful wel r' j forSi he wolde
mest ine j>et wit ]?olien wo, vorte urouren us gif we )?olie$ wo
)>erinne t1 ^ forte wenden us urommard J?e licunge J?et flesches lustes
aske~3 r' ant nomeliche ine velunge, more J?en in oftre.

Ure Louerd i ]>isse witte nefde nout in one stude, auh hefde
oueral pine :' nout one jeond his bodi,b auh hefde jet wrSinnen in
his seli soule. In hire he hefde J?e stiche c of sori j seoruhful pine ^
7 seoruhfulnesse made him siken sore, peos stiche was )?reouold :
)?et, ase ]>reo speres smiten him to )?er heorte. pet on was his mo-
deres wop,d j Ipe o~Sres Maries, ^ fleoweden ^ melten al of teares.
pet oiSer was J?et his owune deore deciples ne ilefden him nan more,
ne ne heolden him for God r' vorSi ]?et he ne help him suluen in his
muchele pine, ^ fluen alle vrom him <^ bilefden him ase vreomede.6
pe ]>ridde stiche was ]?et muchele sor, 7 ]?et of-)?unchung f J?et he
hefde wrSinnen him, vor hore uorlorennesse J?et drowen him to
Folio 27 b. deafte t' ]?et he iseih, onont g ham, al his swine forloren •£ he swonc
on eor$e. peos ilke ]?reo stichen weren in his soule. In his licome,
euerich lim, ase seint Austin sei$, " he |>olede sundri pine, <^ deijede
jeond alhisbodi, ase he ear jeondh al his bodi dea'Ses swot swette: "
ant her seiiS sein Beornard, )?et " he weop nout one mid his eien, auli
dude mid alle his limen." " Quasi, inquid, membris omnibus fleuisse
videtur." Vor so ful of anguise was J?et ilke.ned1 swot J?et comk of

• ouer. T. in. C. b nawt ane On a] his bodi. T.

e he hefde aare stiche. C. d ream. C.

e fremde. T. f fbrSinchinge.

e oneuent. T. >> ouer. T. ! red? k lihte. T. C.

CHRIST SUFFERED IN HIS BODY AND IN HIS SOUL. Ill

5. OF TOUCH OR FEELING.

The fifth sense is in feeling. This one sense is in all the other
senses, and throughout the whole body, and therefore needs to be
the better guarded. Our Lord knew it well, and therefore he
chose to endure most suffering in that sense, to comfort us if we
suffer pain therein ; and to turn us away from the pleasure which
the lusts of the flesh demand ; and especially in feeling, more than
in the others.

Our Lord in this sense had pain, not in one place only, but in
all ; not only over all his body, but inwardly, in his blessed soul.
In this he had the sting of sorrow and of grievous pain ; and grief
made him sorely to sigh. This sting was threefold : which, as it were
three spears, smote him to the heart. One was the weeping of his
mother and the other Maries, who flowed and melted all in tears.
Another was that his own beloved disciples no longer believed him,
nor held him for God, because he did not help himself in his great
suffering, and they all fled from him and deserted him as a stranger.
The third sting was the great sorrow and pity that he felt for the
lost condition of those who dragged him to death ; in that he saw, in
regard to them, all his labour lost that he laboured on earth. These
three stings were in his soul. " In his body, in every limb," as
Saint Austin saith, " He suffered sundry pains, and died through all
his body, as before over all his body he sweated the sweat of
death: " "And here," saith Saint Bernard, "he wept not with his
eyes only, but with all his limbs." " Quasi, inquit, membris
omnibus flevisse videtur." For so full of anguish was that forced*
sweat that came from his body, in prospect of the excruciating death
that he was to suffer, that it seemed like red blood : " factus est
sudor ejus quasi guttee sanguinis decurrentis in terram."b More-

» red ? b Luke, xxii. 44.

112 REGUL.E INCLUSARUM.

his licome a^ein J?e anguisuse deafte f he schulde pollen J?et hit
Jmhte a read blod : " Factus est sudor ejus quasi gutte sanguinis
decurrentis in terram." An ofter half, so largeliche ant so swuiSe
vleau J?et ilke blodi swot of his blisfule bodie, J?et te streames vrnen
adun to J?er eorSe ^ swuc grure he hefde in his monliche vlesche
ajein ]?e stronge deorewurSe b pinen J?et he c schulde drien : j ]>et
nes non veorlich wunder J vor euer so J>et flesch is cwickure, so J?e
pine )>erof ^ J?et hurt is more <=$ sarre. A lutel ihurt i J?en eie
denied more )?en deiS a muchel r3e hele r' vor )?et fleschs is deadure
j?ere. Auch euerich monnes fleschs is dead fleschs agein |?et was
Godes fleschs, ase j?e ]>et was inumen of J>e tendre meidene ^ 7 no
J?ing neuer nes ]?erinne )?et hit muhte adeaden r' auh euer was iliche
cwic of )?e cwike godhod )?et wunede ]?erinne :' vorj?i, in his flesche
was the pine more j sarre d J?en euer eni mon in his flesche ]?olede,
}?et his fleschs were tendrust 7 cwickest of alle vlesches. Loe
hwucli on asaumple her efter.

Folio 28. A mon uor vuel J?et he haue*8 he ne let him nout blod oiSe sike 1 7
halue, auh deiS o$e hole half, uorte helen )?e sike half ^ auh in al J;e
worlde J?et was o$e fefre, ^ oiSe berejjarde nes f j among al moncun
oni hole dole ifunden J?et muhte beon ileten blod, bute Godes bodi
one, }>et lette him blod oiSe rode r ant nout o ]?en earme one, auh
dude o vif halue, uorte helen al moncun of ]?e secnesse ]?et te vif
wittes hefden awakened. Lo )?us )?e hole half ^ te cwike dole
drowen )jet vuele blod ut frommard J?e unhole, ^ helede so ]>e sike
half, puruh blode is bitocned sunne ine holi write, pe reisuns
hwui bee's her efter suteliche g ischeawede. Auh ]?erof nimeiS jeme,
mine leoue sustren, ]?et ower deorewui"Se spus, )?e luuewurSe Louerd
7 lielinde, of heouene, lesu, Godes sune, ]>e weldinde of the worlde,
}>eo he was )?us ileten blod, vnderstondeS, hwuc was his diete " ]?et

• semde. T. b devue. T. derfe [horde]. C.

e hit. T. C. A sar[rejre. C.

e loke. T. f -^ Wa8 oSe foure, no was. T.

B •) opinlike. C. h mete. C.

THE SHARPNESS OF CHRIST'S PAIN ON THE CROSS. 113

over, so copiously and so rapidly flowed that bloody sweat from his
blessed body that the streams ran down to the ground. Such
horror had he in his human flesh, in contemplation of the severe
precious pains which he was to endure. Nor is that a very great
wonder ; for the more lively the flesh is, the pain and hurt of it is
the more and sorer. A little hurt in the eye giveth more pain than
a great one in the heel, for the flesh is less quick there. And
the flesh of every man is dead flesh compared what the flesh
of God was, as it was taken of the tender maiden ; and nothing was
ever therein that could deaden it ; but it was ever equally alive
with the living Godhead that dwelt in it. Wherefore, the pain in
his flesh was greater and sorer than any man ever suffered in his
flesh ; because his flesh was the most tender and most quick of all
flesh. Consider the example which follows : —

A man, for an illness that he hath, is not let blood in the
diseased but in the whole side, in order to heal the diseased side.
But in the whole world, which was in a fever and in the berebarde,*
there was not found among all mankind any sound part that might
be let blood, but God's body only, who let himself blood on the
cross ; and not in the arm only, but in five places, that he might heal
all mankind of the sickness which the five senses had awakened.
Lo ! thus the sound and the quick part drew the evil blood out from
the unsound, and so healed the sick part. By blood is meant sin
in Holy Scripture ; the reasons whereof are plainly shewed in what

» The Editor is unable to give a satisfactory interpretation of berebarde. Mr. Singer,
in the Notes and Queries, [vol. ii. 204,] suggests its derivation from " Berbi. O, F.
Chancre, dartre; a boil, bubo, or tetter, commonly attendant upon pestilential fever." If
this be its true derivation, which appears likely, we may conclude that it means some
kind of cutaneous eruption. " An efflorescence like the measles is frequently met
with in malignant fevers ; and sometimes black, livid, dun, or greenish spots appear,
which always indicate a high degree of malignity," — Edinb. Practice of Physic and
Surgery. London, 1800, p. 121.

CAMD. SOC. Q

114 REGUL.E INCLUSARUM.

dei, i$en ilke blodletunge ! So baluhful a 7 so bitter ! ]>et J?eo ilke
J?et he bledde uore ne brouhten heo him to presente ne win, ne ale,
ne water r7 jet J?o he seide sicio, ant mende him ase of Jmrst,b oiSe
rode, auh duden bitter galle. Hwar was euer ijiuen to eni blod-
letunge so poure pitaunce ? Ant tauh ne grucchede he nout i auh
underueng c hit edmodliche,d vorte leren hise 1 ant jet he dude more
iis to vorbisne — he dude his deorewuriSe muiS )?erto, 7 smeihte8
ant cunnede ]?erof, J?au he hit notien ne muhte. Hwo is, J?eonne,
efter Jns, 7 ancre hure 7 hure, )?et grucche'S jif heo naueiS nout oiSer
mete ofter drunch efter hire eaise ? Ant siker beo hwose euer
Folio 28 b. gruccheft, heo oifre'S jet ure Louerd ]?eos luiSere pitaunce, ase duden
]?o J?e Gius ^ 7 is Giwes fere, uorte beoden him, in his J>urste, )?runc
of sur galle. His Jmrst nis nout buten jirnunge of ure soule hele ^
ant grucchunge of bitter 7 of sur heorte is him surre 7 bitture nu
|?ene was )?eo ]?e galle. Ant tu his deorewuriSe spuse f ne beo J?u
nout Gius fere ne Gius make uorte birlen him so r' auh ber him
feolauredden, 7 drinc mid him blifteliche al J>et flesch ]?unccheiS sur
o'Ser bitter 1 ]>et is, pine 7 weane, 7 teoije, 7 alle meseise ^ 7 he hit
wule jelden J?e, ase he isg treowe felawe, mid healewi of h heouene.

pus was lesu Crist, J?e Almihti God, in alle his fif wittes derfliche 3
ipined, 7 nomeliche i ]?isse laste, ]?et is, ine uelunge. Vor his fleschs
was al cwic ase is ]?e tendre eien ^ ant je witen J?is wit ]?et is flesches
felunge1 ouer alle oftre wittes. Godes honden weren ineiled oiSe
rode, purh ]?eo ilke neiles ich halse ou ancren, nout ou, auh do-

» baleful. C. T. b mende ase he bledde of Jrust. T.

c undertoc. T. d mildeliche.

• smachte [fondede]. C. ' deore seruaunte. T.

f as his. C. k jn< T.

1 and £e jeate Ms wit, ^ is felinge.

THE BITTER DRINK GIVEN TO JESUS ON THE CROSS. 115

follows. But take notice of this, my dear sisters, that your beloved
Bridegroom, who is so worthy of love, the Lord and Saviour of
Heaven, Jesus, the son of God, the ruler of the world, when he was
thus let blood, think of what sort was his diet that day of the blood-
letting! So baleful, and so bitter! and even those for whom he
bled brought him no wine, nor ale, nor water ; even when he said
Sitio, and complained of thirst on the cross, but brought him bitter
gall. Where was ever so poor refreshment given to any one when
let blood ? And yet, he found no fault ; but received it meekly, to
give a lesson to his people, — and he did yet more for an example to
us, — he put his dear mouth to it, and tasted, and took knowledge of
it, though he might not use it. Who is there, then, after this, and
especially what anchoress is there, who murmurs if she has either
meat or drink not to her taste ? And be assured that whoever she
is that murmurs, she still offereth to our Lord that bitter pittance,
as the Jews then did, and is the Jews' accomplice, to offer him in
his thirst a drink of sour gall. His thirst is nothing but yearning
for the health of our souls ; and the murmuring of a bitter and sour
heart is to him more sour and bitter now than the gall was then.
And thou, his beloved bride, be not the Jews' associate, nor the Jews'
partner, to pour out to him such drink, but bear him company, and
drink with him cheerfully all that seems to the flesh sour or bitter :
that is, pain and hardship, and sorrow, and every discomfort, and he
will repay it to thee, as he is a faithful companion, with the health-
cup of heaven.

Thus was Jesus Christ, the Almighty God, sorely pained in all
his five senses, and particularly in the last, that is, in feeling. For
his flesh was all as quick as the tender eyes ; and you guard this
sense, that is, bodily feeling, more carefully than all the other senses.
God's hands were nailed to the cross. By those nails I entreat you,
anchoresses — not you but others, for there is no need, my dear sisters
— keep your hands within your windows. For handling or any
touching between a man and an anchoress is a thing so unnatural,
and so lamentable a deed — so shameful, and such a naked sin, and

116 KEGUL^E 1NCLUSARUM.

oftre, uor hit nis no neod, mine leoue sustren, holdeft our honden
wiftinnen ouwer juries. Vor hondlunge, ofter eni velunge bitweone
mon 7 ancre is so unkundelich ]?incg, 7 so reouftful dede, so scheome-
]ich 7 so naked sunne, 7 to al ]?e world so atelich,a 7 so muchel
schaundle, J?et nis no neod to speken ne to writen ]?er to jeines 1 vor
al, wiftuten writunge, J?e fulfte is to eftcene.b God hit wot ase me
Folio 29. were muchele dole leouere ]?et ich iseie ou alle J?reo, mine leoue sus-
tren, wummen me leouest,]hongen on a gibet uorte wiftbuwen sunne,c
)>en ich iseie on of ou puen enne elpi d cos to eni mon on eorfte, so
ase ich mene. Ich am stille of J?ee more, nout one monglinde
honden, auh puten honden utward, bute hit beo uor neode. pis is
wowunge f efter Godes grome, 7 tollunge of his vuel.g Hire sulf
biholden hire owune honden hwite,h deft herm to moni ancre ]>et
haueft ham to ueire, ase J?eo ]?et beoft fbridled. Heo schulden
schreapien eueriche deie J;e eorfte up of hore putte J?er heo schulden
rotien ine. God hit wot, ]?e put deft muche god to moni ancre.
Vor, ase Salomon seift, " Memorare novissima tua, 7 in eternum non
peccabis." peo ]?et haueft euer hire deaft ase biuoren hire eien, ]?et
j?e put munegeft hire, gif heo )?encheft wel, ofte dom of Domesdai,
J>er ]?e engles schulen cwakien, 7 of )?e eche ant )?e ateliche pinen of
helle, 7 oueral 7 al, o Jesu Cristes passiun, hu he was ipined, ase is
sumdel iseid, in alle his fif wittes, lihtliche nule heo nout uoluwen
flesches likunge, ne efter frvittgi^ lustes drawen in toward hire none
heaued sunne, mid hire vif wittes. pis is nu inouh iseid of ]?e vif
wittes, ]?et beoft ase wardeins wiftuten of ]?e heorte, J?et soule lif is
inne, as we seiden J?er uppe a vormest, * ]?er Salomon seide, " Omni
custodia serva cor tuum," 7c. Nu beoft, Crist haue )?onc, ]?e two
dolen ouercumen. Go we nu, mid Godes helpe, up ofte Jn-idde. "V&

a la'Sliche. T. i> e'b'seue. C. c [saklesj. C.

11 anlepi. T. C. « •}, C. T. ' [honting]. C.

« ebrro. C. T. •> Jiwite honden. G. T. ' earest. C.

MEDITATING ON DEATH AND JUDGMENT ENJOINED. 117

to all the world so hateful, and so great a scandal, that there is no
need to speak or to write against it ; for, without writing, all the
indecency is too apparent. God knows that I would a great deal
rather see you all three, my dear sisters, women most dear to me,
hang on a gibbet to avoid sin, than see one of you give a single kiss
to any man on earth, in the way I mean. I say nothing of the
greater impropriety — not only mingling hands, but putting hands
outward,* except it be for necessity. This is courting God's anger,
and inviting his displeasure. To look at her own white hands doth
harm to many a recluse that hath them too fair, — as those who are
idle. They should scrape up the earth every day, out of the pit in
which they must rot. God knows the pit doth much good to many
an anchorite. For, as Solomon saith, " Memorare novissima tua, et
in eternum non peccabis." b She who hath her death always, in a
manner, before her eyes, of which the pit reminds her, if she meditate
well on the doom of Doomsday, when the angels shall tremble, and
of the eternal and dreadful pains of hell, and, above all, on the
sufferings of Jesus Christ, how he was pained, as has been said
above, in all his five senses, she will not lightly follow the inclina-
tions of the flesh, nor, after the desires qfjgense, draw upon her any
capital sin, with her five senses. Enough has now been said of the
five senses, which are, as it were, wardens outwardly of the heart,
in which is the life of the soul, as we said above in the beginning,
where Solomon said, " Keep your heart with all diligence," &c.
Now, thanks be to Christ, are the two parts completed. Let us now
proceed, with God's help, to the third.

*-.• i. e. out of parlour window. b Ecclus. vii. 40.

118

INCIPIT TERTIA PARS HUJUS OPERIS.

Mine leoue sustren, al so ase je wel witeS our wittes wrSuten,
al so ouer alle Jnng lokeiS •£ ge beon softe wiiSinnen, 7 mild, 7
Folio 29 J. edmode,a — swete 1 swote iheorted, 7 J?olemode ajein word,b jif me
seiiS on ou mis, ant were ]>et me mis deft ou, leste je al uorleosen.c
Ajein bittre ancren Dauid ser$ ]ns uers, " Similis factus sum pelli-
cano solitudinis," 7c.d Ich am ase pellican, he seiiS, ]?et wunie'S bi
him one. "Proprietas pelicani." Pellican is a/leane fowel, so weamod ^ft**
7 so wreftful J?et hit slea~3 ofte uor grome his owune briddes, hwon
heo teoneiS him, ant }>eonne sone )>er efter hit bicumeiS swuiSe sori,
7 makeiS swuiSe muche mone, 7 smit him suluen mid his bile f hit
slouh er his briddes mide, 7 draulrS vt blod of his breoste, 7 mit tet
blod acwikeiS eft his isleiene briddes. pis pellican is }>e weamode
ancre. Hire briddes, ]?et beoiS hire gode werkes, )>et heo sleaiS ofte o^
mid bile of schearpe wreiSiSe ^ auh hwon heo so haueiS idon, do ase
deiS ]?e pellican t' of ]?unche hit swuiSe sone, 7 mid hire owune bile
bekie hire breoste ^ j?et is. mid schrifte of hire muiSe )?et heo sune-
gede mide, 7 slouh hire gode werkes, drawe e ]?e blod of sunne ut of
hire breoste, }>et is, of J?e heorte, J?et soule lif is inne, 7 so schulen
eft acwikien hire isleiene briddes, J?et beoiS hire werkes. Blod
bitocneft sunne : vor al so bledinde mon f is grislich 7 atelich ine )**
monnes eihsihiSe, al so is J?e sunfule biuore Godes eien. An o$er
half, no mon ne mei juggen blod wel er hit beo cold : al so is of
sunne. peo hwule J?et te heorte walleiS wiiSinnen of m'e^SiSe, nis
J;er no riht dom, ne no riht gugernent^ oiSer }?eo hwule -f te lust is **•*
hot toward eni sunne, ne miht tu nout ]?eo hwule demen wel hwat
hit is, ne hwat )>er wule cumen of r7 auh let lust ouergon 7 hit te
wule Uken. Let }?et hote acolen ase dei5 ]?e ]?et wule juggen g blod,
7 )m schalt demen alriht ]>e sunfule, lj te sunne lodlich 7 ful, J?et te(- :
J?uhte ueir ^ 7 so muchel vuel cumen )>erof )?et jif J>u hit hefdest

• [meke]. C. b agein word of word. C. agein woh of word. TV
c leoste ge aleosen [mede], C. * Psalm cii. 6.

* dachge [dasclie]. C. drahe. T. ' mon islein. C. a mon bibled. T.
g jugi. T.

119
PART III. — MORAL LESSONS AND'EXAMPLES. REASONS FOE

EMBRACING A MONASTIC LIFE.

My dear sisters, in like manner as you guard well your senses ex-
ternally, so above all things see that ye be gentle within, and mild and
meek, affectionate and kind-hearted, and patient of any word— if any
one speaks ill of you — and of any deed, if any one harms you — lest you
lose all. Against testy anchoresses, David sayeth this verse, " Similis
factus sum pellicano solitudinis," &c.a "I am like a pelican," he saith,
" that dwelleth alone." The pelican is a lean bird, so peevish and so
wrathful that often, in her anger, she killeth her own young ones
when they molest her, and then, soon after she is very sorry, and
maketh great moan, and smiteth herself with her bill wherewith she
slew her young, and draweth blood out of her breast, and with the
blood she then quickeneth her slain birds. This pelican is the
peevish recluse. Her birds are her good works, which she often
slayeth with the bill of sharp wrath ; and when she hath so done,
she, as the pelican doth, quickly repents, and with her own bill
pecks her breast ; that is, with confession of her mouth wherewith
she sinned and slew her good works, draweth the blood of sin out of
her breast, that is, of the heart in which is the life of the soul, and
thus shall then quicken her slain birds, which are her works. Blood
betokeneth sin, for as a bleeding man is hideous and frightful in the
sight of man, so is the sinful before the eyes of God. Again, no
man can judge of blood correctly until it be cold : it is the same
with regard to sin. While the heart is inwardly boiling with wrath,
there is no just decision, nor any right judgment; or, while the
desire is hot toward any sin, thou art not able to judge rightly either
of its nature or its consequences ; but let the desire pass over and
thou wilt rejoice. Let the heart cool, and, as those do who will
judge of blood, thou wilt rightly judge the sinful, and the sin to be
loathsome and foul which seemed to thee fair ; and that so much
evil comes of it, that if thou hadst done it while the heat lasted thou
wouldest think thyself mad for having intended it. This is true of
every sin.

120 REGUL^ INCLUSARUM.

idon }?eo hwule )>et te hete a ileste, J?et tu sclialt demen )?i suluen
wod, ]?o ]m )?er touward j?ouhtest. pis is of euerich sunne soft.

i/ i/» ( *)

JWto 30. HWU BLOD IS BITOCNED 8UNNE,b 7 NOMELICHE OF WREftftE.

" Impedit ira animura ne possit cernere uerura." Wreftfte hit seift,
J?e hwule •£ hit ilest, ablendeft so )>e heorte J;et heo ne mei soft iknowen.
" Maga quedam est transformans naturam humanam." Wreftfte is a
uorschuppild, ase me telleft ine spelles : vor heo bireaueft 7 binimeft
mon his rihte wit, 7 chaungeft al his chere, 7 forschuppeft him urom
mon into bestes cunde. Wummone wroft is wuluene:' 7 mon wroft
is; wulf, ofter leun, ofter unicorne. pe hwule ]>et euer wreftfte is ine
wummone heorte, ]>auh heo uersalie,c 7 sigge hire vres, 7 hire Pater
nosters, 7 hire Auez, al ne deft heo bute ]>eoteft r' d heo naueft bute
ase J?eo f is iwend te wuluene, i Godes eien ^ 7 is ase wuluene stefhe
in his swete earen. " Ira furor brevis est : " wreftfte is a wodschipe.
'VxVJb Wroft monvis he wod? Hu lokeft he, hu spekeft he, hu vareft his
heorte wiftinnen him ? Hwuche beoft wiftuten alle his lates ? He
ne icnoweft nenne mon. Hu is he mon J?eonne? "Est enim homo
animal mansuetum natura." Mon is kundeliche milde ^ auh so sone v
so he his mildheortnesse vorleoseft, he uorleoseft monnes kunde, 7
wreftfte, )?e uorschuppild, uorschuppeft him into bestes kunde, ase
ich er seide. Ant hwat jif eni ancre, Jesu Cristes spuse, is fors-
chupped to wuluene — nis ]>et muche seoruwe? Nis J?er, j?eonne,
bute vorworpen e sone )?et ruwe vel abute )?e heorte, 7 mid softe
seihtnesse makien hire smefte 7 softe, ase is cundeliche wummone
hude. Vor mid te wuluene uelle, no );ing ]?et heo deft nis Gode
licwurfte ne icweme. | ^ AJd^ ^"* !" ^

"

Lto her ajeines wreftfte monie kunnes remedies, 7 frouren a
Folio 30 1. muche vloc, 7 misliche boten. Eif me mis-seift J>e, J?enc f tu ert

• hate heorte. C. b Hwi blod hit bitocnes. T. « saie. T.

d tloteiS. C. • awarpe [clengi awei] . C.

REMEDIES AGAINST ANGEIt. 121

WHY BLOOD BETOKENS SIN; AND PARTICULARLY OF ANGER.

" Impedit ira animum, ne possit cernere verum ;" that is, "anger,
while it lasts, so blindeth the heart that it cannot know the truth."
" Maga quaedam est, transformans naturam Immanam." " Anger is
a sorceress," as is said in stories ; for it bereaveth and depriveth man
of his right understanding, and changeth his whole countenance,
and transforms him from man into beast's nature. An angry woman
is a she-wolf, and an angry man is a wolf, or a lion, or a unicorn.
As long as anger is in a woman's heart, though she say her versicles,
and her hours, and her paternosters, and her aves, yet she doth
nothing but howl. In every thing she is only as one that is changed
into a she-wolf in the sight of God ; and it is all as the voice of a
wolf in his sweet ears. " Ira furor brevis est." a Anger is a kind
of madness. Is not an angry man mad ? How doth he look ? How
doth he speak ? How fareth his heart within ? Of what kind is all
his outward demeanour ? He regardeth no man. How, then, is he
a man ? " Est enim homo animal mansuetum natura." Man is
gentle by nature ; but as soon as he loseth his gentleness he loseth
man's nature, and Anger, the sorceress, transformeth him into the
nature of a beast, as I said before. And what if any recluse, Jesus
Christ's spouse, is transformed into a she-wolf? Is it not a great
grief? There is, then, nothing to be done but to cast away quickly
the rough skin that is about the heart, and with mild conciliation
make her smooth and soft, as woman's skin is naturally. For, with
the wolf's skin, nothing that she doth is acceptable or pleasing to
God.

rlere, now, are many sorts of remedies against anger, and many
comforts and divers helps. If men speak evil of thee — think that
thou art earth. Do not men tear up the earth? Do they not
tread upon it ? Do they not spit upon the earth ? If they did so to

• Hor. Epist. i. 2.
CAMD. SOC. R

122

r
eorSe : ne to drauhS me be eorSe ? ne to tret [me] be eorSe ? ne

bispet me be eorSe ? pauh me dude so bi be, me dude be eorSe
riht. Eif bu berkest ajein bu ert hundes kunnes r' ant jif Jm
stingest agean mid attri wordes, Jm ert neddre kundes,a 7 nout
Cristes spuse. penc, dude he so ? " Qui tanquam ovis ductus est
ad occisionem, 7 non aperuit os suum." Efter alle be schendfule
pinen bet he bolede o3e longe uriiiiht,b me ledde him amorwen uorte
hongen o waritreo 1 driuen ]?uruh his four limes irene neiles r' ant
" non more J?en a schep," ase J?e holi writ ser<5, " ne cweft c he neuer
a word."

pench jet an o^er halfY hwat is word bute wind? To woe heo /(
is istrenciSed J?et a windes puf of a word mei auellen,d 7 aworpen
into sunne r' 7 hwo nule ]?unchen ]?eonne wunder of an ancre 1?et a u
windes puf of a word auelleiS?6 Eet, an oiSer half, ne scheaweiS
heo •f heo is dust, 7 vnstable J>inc, ]?et mid a lutel wind of a word is
anon to blow en, i^ to bollen.) pe ilke puf of his mu$, jif ]?u hit
wurpe under )?ine vet, hit schulde beren }?e upward toward J)e blisse
of heouene. Auh nu is muche wunder of ure muchele unmeiS-
schipe.f ! UnderstondeiS ]?is word.g Seint Andreu rnuhte iiSolien
]?et te herde rode hef him touward heouene, ant luueliche biclipte
hire. Seint Lorens also rSolede J?et te gredil hef him upwardes mid
beminde gleden. Seint Stefne ];et te stones ]?et me stenede him
mide, 7 vnderueng ham gledliche h mid hommen l iuolden, bet is,
cneolinde ^ 7 we ne muwe nout rSolien bet te wind of a word bere
Folio 31. us touward heouene:' auh beoft wode ajeines ham ]?et we schulden
boncken, ase beo ilke bet serueiS us of muche seruise, bauh hit beo
hore uirSenkes. " Impius uiuit pio, uelit nolit impius." Al bet be
unwreste 7 te vuele iSeiS for vuele, al is be gode to gode, 7 al is to

• cundel. T. C. b frinacht. C.

c quic ne que^S. C. T. d afallen. C. T.

e of anker wind fallet ? T. ' madschipe. T.

f [To scttin wordis o bref]. C. h -j bed for ham J>e schenden him. C.

' hanuues. T. honden. C.

PATIENCE OF CHRIST AND THE SAINTS. 123

thee, they did right to the earth. If thou barkest again, thou art of
the nature of a dog. If thou stingest again with venomous words,
thou art of serpent's nature, and not the spouse of Christ. Think,
did he so ? " Qui tanquam ovis ductus est ad occisionem, et non
aperuit os suum." After all the ignominious pains that he endured
in the long night preceding his crucifixion, they led him on the
morrow to hang him on the accursed tree; and drove iron nails
through his four limbs ; " And no more than a sheep," as the Holy
Scripture saith, " spake he a word."

Think yet again ; What is a word but wind ? Too feebly is she
strengthened whom a wind's puff of a word may cast down and
throw into sin ; and who, then, would not think it strange of an
anchoress whom a wind's puff of a word casteth down ? And again,
doth she not shew that she is dust, and an unstable thing, who, with
a little wind of a word, is immediately blown up and provoked.
The same puff of his mouth, if thou cast it under thy feet, would
bear thee upward toward the blessedness of heaven. And now there
is reason to wonder much at our great want of patient endurance.
Understand this saying : Saint Andrew could endure that the
painful cross lifted him up toward heaven ; and lovingly he embraced
it. Saint Lawrence also endured that the gridiron lifted him
upwards with burning brands. Saint Stephen endured that the
stones wherewith they stoned him did the same, and he received
them gladly, with bended knees ; that is, kneeling ; and we cannot
endure that the wind of a word should bear us toward heaven, but
are mad against them whom we ought to thank, as doing us much
service, though it be against their will. " Impius vivit pio, velit
nolit impius." All that the base and wicked doth for evil is good
to the good, and is all to his behoof and his advancement toward his
felicity : let him go on to braid a crown for thee, and that gladly.
Think how the good Saint, in the Lives of the Fathers, kissed and
blessed the base hand that had hurt him, rind said while he kissed

c£r*$

124 REGUL^E INCLUSARUM.

his biheuc, 7 timbrunge touward his blisse. Let hine iwurSen, 7 tet
gledliche, breiden J>e ane crune. penc hu ]>e gode holi mon, in uitas
patrum, cnste 7 blescede ]?e unwreste hond $ hefde ihermed him, 7
scide so inwardliche cussinde hire jeorne ^ " I blesced beo euer J?eos
hond, vor heo haueiS itimbred me J?e bliscen of heouene :"' 7 tu sigge
also bi J?e hond f mis-de'S Ipe, 7 bi J?e muS also, f out a mis-sei$ }>e,
'V*' (t j klesced beo Jn muS," Jm seie, " vor ]?u makest me leome ]?erof to
^v^ timbren, '7 to echen me)mine crune. Wel is me uor mine gode, 7
wo is me J?auh for )nn vuel r' vor ]>u dest me god,b 7.hermest )?i sulf."
Eif ei mon oiSer ei wummon mis-seiiS o^er mis-de'S ou, mine leoue
sustrenj so je schulen siggen. Auh nu, is muche wunder, jif we
wel biholdeiS, hu Godes halewen J?oleden wunden in hore bodie, 7
we beo$ wode jif a wind blowe'S a lutel touward us, 7 te ilke wind
ne wunde~S nout bute J>e eare one. Vor nouSer ne mei J>e wind, J?et
is ]?et word, ne wunden J>e i ]?ine vlesche, ne fulen ]?ine soule ]?auh
hit puffe on J>e, bute jif ]?i sulf hit makie. Bernardus : " Quid
irritaris? quid inflammaris ad verbi flatum, qui nee carnem vul-
nerat, nee inquinat mentem," Wel J?u meiht understonden c J?et ter
was lutel fur of cherite ]?et leiteft al of ure Louerdes luue. Lutel
fur was ter ]>er of, |?et a puf acweinte. Vor )?er ase muchel fur is,
kundeliche hit waxe'S mid winde.

1

Ajein mis-sawe oiSer misdede, lo, heranont,d remedie(j salue.
Alle cunne'S wel j?eos asaumple. A mon J?et leie ine prisune, 7
ouhte muche raunsun, 7 o none wise ne schulde,/ne ne muhte ut,
bute jif hit were vor te hongen, er he hefde al his ransun fulliche
ipaied, — nolde he cunnen god }>onc ane monne )?et wurpe e up on
him a bigurdel ful of ponewes uorte acwiten 7 areimen him mide,
7 alesen him ut of pine, ]?auh he wurpe hit ful herde ajein his
heorte ? Al J?et hurt 7 al ]?et sore were uorjiten 7 forjiuen uor

• eawicht. C. ewt. T. i> freome. C.

c vndcrj;ctcn. T. umlcrscotcn. C. d her on ciule. T. her anondcn. C.

* duste. T. C.

WRONGS BORNE WITH PATIENCE BECOME BENEFITS. 125

it earnestly, and from his heart : " Ever blessed be his hand, for it
hath prepared for me the blessedness of heaven ; " and say thou in
like manner of the hand that injures thee, and the mouth also that
sayeth any evil against thee, "Blessed be thy mouth, for thou makest
it an instrument for me wherewith to form and to increase my
crown. Well is me for my good, and yet woe is me for thine evil ;
for thou doest good to me and harm to thyself." Thus shall ye say,
my dear sisters, if any man or any woman wrong you by word or
deed. But now, it is very strange, if we consider well, how
the Saints of God suffered wounds in their bodies ; and we are
distracted if a wind blow a little toward us, and the same wind
hurteth nothing but the ear only. For the wind, that is, the word,
can neither wound thee in thy flesh, nor defile thy soul, though it
may puff on thee, except thou, thyself, cause it. Bernard : " Quid
irritaris ? quid inflammaris ad verbi flatum, qui nee carnem vulnerat
nee inquinat mentem." Thou mightest well understand that there
was little of the fire of charity which is kindled by the love of our
Lord. There was little of that fire which a puff extinguished. For
where there is much fire it naturally increaseth with wind.

Against wrongful word or deed, lo, here isa a remedy and salve for
them. Let every one weigh well this example. A man who lay in
prison and owed a large sum for his ransom, and in no wise could or
might get out, except it were to be hanged, until he had fully paid
his ransom, — would he not give good thanks to a man who threw
upon him a purse full of money wherewith to pay his debt, and set
him free and release him out of painful durance, though he threw
it hard against his heart ? All the hurt and the sore would be for-
gotten and forgiven for gladness. Just so are all we here in prison,
and owe to God great debts by reason of our sins, and therefore we
cry to him in the Paternoster, " Et dimitte nobis, debita nostra."

1 cccc. MS. Oxoii.

126 REGULJE I]S7CLUSARUM.

glcdnesse. Al riht o ]?isse wise we beoiS alle ine prisune her, 7 owen
God greate dettes of sunnen r' 7 for ]?i we jeieiS to him rSe Pater-
noster, " Et dimitte nobis debita nostra." Louerd, we siggeiS forjif
us ure dettes, al so ase we uorpueft to ure detturs. Wouh J?et me
mis-deiS us, o~Ser of word oiSer of were — ]>et is ure raunsun ]?et we
schulen areimen us mide, 7 acwiten ure dettes touward ure Louerd,
J?et beoiS ure sunnen r' vor wiiSute cwitaunce, up of his prisun nis
non inumen, ]?et he ne bi3 anhonged, ofter ine purgatorie, oiSer r$e
pine of helle. Ant ure Louerd sulf seiiS, " Dimitte, 7 dimittetur
vobis :" " forjif, 7 ichulle forzjiue ]?e :"' 7 is as J?auh he seide, " Jm ert
andetted touward me swufte mid sunnen • auh, wultu god foreword,
al j?et euer eni mon mis-ser$ ]?e, o$er mis-deiS ]?e, ichulle nimen hit
onward ]>e dette ]?et tu owest me." Nu J?eonne, ]>a.uh a word culle '•
]>e ful herde up o )?ine heorte,a 7 te Jmnche'S a uormest J?et hit
hurteiS ]?ine heorte, J?enc ase )>e persun wolde ]?et wer§ .ihurt sore p^*
mit te bigurdle, 7 underuong hit gledliche uorte acwiten ]?e mide, 7

Folio 32. j?onke him ]>et hit sende ]?e, )?auh God ne kunne him neuer J?onc of v
his sonde. He hermeiS himsulf 7 froemeft b ]?e, jif J^u const hit
understonden.0 Vor ase Dauid seiiS swu^Se wel mid alle, " God de~S
in his tresor }>eo unwreste 7 te vuele, vorte huren mid ham, ase me
deiS mid garsume )?eo ^ wel vihte'S, ponens in thesauris abissos."
Glosa, crudeles quibus domat milites suos. Eft, an oiSer halue, ]>e
pellican is a fuel )>et haue'S ano^Ser cunde ^ J>et is, ]?et hit is euer
leane. Vor J?i ase ich er seide, Dauid efnede him J?erto in ancre
persone, 7 ine ancre d stefne. " Similis factus sum pellicano soli-
tudinis." " Ich am a pellican iliche J;et wune^ bi him one :" 7 ancre
ouh J?us to siggen, 7 beon iliche ]?e pellican anont J?et hit is leane.
" ludit clausa in cubiculo jejunabat omnibus diebus vite sue," 7c.
ludit bitund inne, ase hit telleiS in hire boc, ledde swufte herd lif,
veste,e 7 werede heare. ludit bitund inne bitocneiS ancre bitund,
J>et ouhte leden herd lif, ase dude ]?e lefdi ludit, efter hire erne, 7

8 breoste. C.4rT b freome'5. C. frames. T. = J>olien. C. T. NJ-'1

d ancrenc. T. e festede.

THE WICKED, GOD'S INSTRUMENTS OF DISCIPLINE. 127

We say, "Lord, forgive us our debts, as we forgive our debtors."
If any wrong is done either by word or deed — that is our ransom,
wherewith we should free ourselves and pay our debts to our Lord —
which are our sins; for without payment, out of his prison is none
taken, but to be punished either in purgatory, or in the pains of hell.
And our Lord himself says, " Dimitte, et dimittetur vobis:"a
" Forgive, and I will forgive you ; " as if he had said, " Thou art
deeply indebted to me through sins ; but if thou wilt make a faithful
agreement, I will account whatever any man saith or doth wrong-
fully against you as part of payment of the debt thou owest me."
Now then, though a word strike you full hard upon the heart, and
it seems to you at first that it hurteth thine heart, reflect, as the
prisoner would who might be hurt by the purse; and receive it
gladly to pay your debt with it ; and thank him who sent it to thee,
though God may never thank him for his sending it. He doth
harm to himself, and good to thee, if thou art able to understand it.
For as David well saith, " God placeth in his treasure-house the
base and the wicked, in order to hire with them, as men do with
money, those who fight well, laying up the depths in store
houses ; " b viz. the cruel, by whom he disciplines his soldiers.
Again, the pelican is a bird that hath another nature ; which is,
that she is always lean. Wherefore, as I said before, David com-
pared himself to her in the character and in the voice of a recluse :
" Siinilis factus sum pelicano solitudinis." " I am like a pelican
that dwelleth alone : " and a recluse ought thus to say, and to be
like the pelican as to her being lean. " Judit clausa in cubiculo
jejunabat omnibus diebus vitas suze,'' &c.c "Judith, shut up," as
we are told in her book, "led a very hard life, fasted and wore
hair-cloth." Judith shut up betokeneth an anchoress shut up, who
ought to lead a hard life, as did the lady Judith, as far as she
is able, and not like a swine pent up in a sty to fatten and to
increase in size for the stroke of the axe.

• Luke, vi. 37. b Psalm xxxiii. 7. c Judith, viii. 5, G.

128 REGULyE INCLUSARUM.

nout ase swiii ipund ine sti uorte uetten, 7 forte greaten ajein ]?c cul
of J>er eax.

Two cunne ancren beo'S )>et ure Louerd spekeiS of, 7 ser$ in J?e
gospelle t of false, 7 of treowe. " Vulpes foveas habent, 7 volucrcs
cell nidos :" J>et is, " voxes habbeiS hore holes, 7 briddes of heouene
hore nestes." pe uoxes, J>et beoiS )?e valse ancren, ase vox is best
falsest, ]?eos habbe'S, he serS ure Louerd, hore holes inward ter
eor'Se, mid eorSliche un~3eauwes, 7 draweft al into, hore holes, }>et
heo muwen arepen 7 arechen.a pus beo^S J>e gederinde ancren of
god, r3e gospelle to uoxes iefned.b pe uox is ec a wrecche urecli c
best, 7 fret swufte wel mid alle ^d 7 te valse ancre drauh'S into hire
hole 7 fret, ase )?e uox deiS, bofte ges 7 henhen, ant habbe'S efter J?e
uoxe a simple semblaunt sume cherre, 7 beo$ J?auh ful of gile, 7
makie'S ham oiSre ]?en ha beo'S, ase uox de~S r' e is ipocrite 7 wene'S
forte gilen God, ase heo bidweolieft simple men, 7 gileft mest ham
suluen. EelstreiS/ ase ]>e uox de~S, 7 jelpeft of hore god, hwar se
heo durren 7 muwen ^ 7 chefle^ of idel, 7 so swufte worldlich
, J>et, anont hore norne, ha stinkeft, ase J>e uox de^ ]?er he
for^ J vor jif heo do~S vuele me sei$ bi ham wurse.

peos eoden into ancre huse ase dude Saul into hole r' nout ase
Dauid J?e gode. BoiSe }?auh heo wenden into hole, Saul 7 Dauid,
ase hit telle'S ine Regum. Auh Dauid wende [in him for to clensen ^
ach Saul wende] g )>ider in vorte don his fuliSe Jjerinne, ase deft,
among moni mon, sum uniseli ancre, went into hole of ancre huse
vorte bifulen ]?ene stude, 7 don derneluker J?erinne flesliche ful$en,
J?en heo muhte gif heo were amidde ]?e worlde. Uor hwo haucft
more eise te don hire cweadschipes )?en haueft ]?e ualse ancre ? pus
i-*^

y

• repen -j rinen. T. ropin ~} rimen. C. b ifeiget. C.

c free. C. -I -j fretewil wi'Salle. C. 4******

« makes him cfter J>en he is, as fox ^ is. T. ' Galstres. T. GalieS. C.

* supplied from. C.

FALSE ANCHORESSES COMPARED TO FOXES. 129

There are two kinds of anchoresses whom our Lord speaketh of,
and mentions in the Gospel ; the false and the true. " Vulpes
foveas habent, et volucres coeli nidos : " that is, " Foxes have their
holes, and birds of heaven their nests." The foxes, which are the
false anchoresses, as the fox is the most false of beasts, — " These,"
our Lord saith, <f have their holes in the earth, with earthly vices,
and draw every thing into their holes that they can catch and steal."
Thus the anchoresses who gather worldly goods are compared by God
in the Gospel to foxes. The fox is also a thievish a and ravenous
beast, and devours eagerly withal : and the false anchoress draweth
into her hole and devours, as the fox doth, both geese and hens ; and
hath, like the fox, a somewhat simple appearance, and yet is full of
guile, and affecteth to be different from what she is, as the fox
doth ; she is a hypocrite, and thinketh to deceive God, as she
imposes upon simple men ; and deceiveth most herself. She
yelpeth as the fox doth, and boasteth of her merits wheresoever she
dare or may, and chattereth of trifling matters, and becometh so
extremely worldly, that, as to her name, she stinketh, as the fox
doth wherever he goes, for if she doth evil, report makes it worse.

Such persons go into a religious house as Saul went into the
cave; not as the pious David did. Both Saul and David went,
indeed, into the cave, as we are told in the Book of Kings. But
David went in to cleanse himself, and Saul to befoul the place ; as
doth, among many men, an unhappy recluse, who goes into a
religious house to defile the place, and to indulge therein in carnal
uncleanness more secretly than she could do if she were abroad in
the world. For who can with more facility commit wickedness
than the false recluse ? Thus went Saul into the cave to defile the

8 Wretch, or wratch, is still used in tliis s=ensc in the south of Scotland. Jamiescn does
not notice it.

CAMD. SOC. S

130 REGULJE INCLU8ARUM.

wende Saul into hole uort te bidon a bene stude 1 auh Dauid wende
bider in one uor to huden him urom Saul bet him hatede, 7 souhte
uorte slenne ^ 7 so deft be gode ancre. Saul, bet is be ueond, hateft
7 hunteft efter hire r' 7 heo deft hire into hire hole, uorte huden hire
vrom his kene clokes. Heo hutb hire in hire hole, bofte vrom
worldliche men 7 worldliche sunnen J. 7 forfti heo is gostliche Dauid t
bet is, strong to jein be ueond, 7 hire lire lufsum to ure Louerdes

eien. Vor al so muchel seift bis word Dauid, on Ebreuwische

r ~^

Folio 33. leodene, as strong tojein be ueond. J pe ualse ancre is Saul, efter

bet his name seift r' Saul, abutens, siue abusio. Vor Saul, on
Ebreuwisch, is mis-notinge an Englisch ^ ant te valse ancre mis-noteft
ancre nome. 'Vor heo witeft unwurftliehe ancre nome r^7 al bet heo
euer wurcheft. Auh be gode ancre is ludit, as we er seiden, bet is
bitund, ase heo was r' 7 also ase heo dude, vesteft 7 wakieft, swinkeft
7 wereft here.0 Heo is of be briddes bet ure Louerd spekeft of,
efter be uoxes 1 be mid hore lustes ne holieft nout aduneward, ase
doft be uoxes, bet beoft false ancren ? auh habbeft up an heih, ase
briddes of heouene,Jset hore nest, bet is hore reste. Treowe ancren
4> beoft briddes bitocncd ^d vor heo leaueft be eorfte, bet is, be luue of
alle eorftliche binges, 7 buruh prnunge of heorte to heouenliche
binges, vleoft upward, touward heouene. Ant tauh heo vleon heie,
mid heih lif 7 holi, heo holdeft bauh bet heaued lowe buruh milde
edmodnesse, ase brid vleoincle buhft bet heaued lowe, ant leteft al e
nouht wurft bet heo wel doft, 7 wel wurcheft ^ 7 siggeft ase ure
Louerd lerede alle his, " Cuni omnia bene feceritis, dicite otuod servi
inutiles estis:" " Hwon je habbeft al wel idon," he seift, ure Louerd,
" siggeft f je beoft unnute f brelles." Fleoft heie, 7 holdeft bauh bet
heaued euer lowe. pe hwingen bet bereft ham upward, bet beoft
gode beauwes bet heo moten sturien into gode werkes, ase brid hwon
hit wule vleon stureft his hwingen. Auh be treowe ancren bet we

• l.ifu'le. T. *• huides. T. c harde. T. C.

d iclopede. T. « ase. C. ' uuneite. T.

*\"

TUUE ANCHORESSES COMPARED TO BIRDS. 131

place ; but David went in thither only to hide himself from Saul,
who hated him and sought to slay him ; and so doth the good
anchoress. Saul, that is, the fiend, hateth and hunteth after her ;
and she retires into her cave, to hide herself from his keen clutches
She hides herself in her cave, both from worldly men and worldly
sins ; and therefore she is spiritually David ; that is, strong against
the fiend, and her countenance lovely in the sight of our Lord.
For this word, David, in the Hebrew language, signifies as much as,
strong against the fiend. The false recluse is Saul, according to the
meaning of his name ; Saul, abusing, or abuse. For Saul, in
Hebrew, is abusing in English ; and the false recluse abuseth the
name of anchoress. For she unworthily throweth reproach upon
the name of anchoress, and upon all that she doth. But the good
anchoress is Judith, as we said before ; that is, shut up as she was ;
and doth just as she did, fasteth and watcheth, laboureth and
weareth hair-cloth. She is of the nature of the birds, of which our
Lord speaketh after the foxes, which dig not downward with their
lusts, as do the foxes, which are false anchoresses, but, as birds of
heaven which have set up on high their nest ; that is, their rest.
True anchoresses are compared to birds ; for they leave the earth ;
that is, the love of all earthly things; and, through yearning of
heart ai'ter heavenly things, fly upward toward heaven. And,
although they fly high, with high and holy life, yet they hold the
head low, through meek humility, as a bird flying boweth down its
head, and accounteth all her good deeds and good works nothing
worth, and saith, as our Lord taught all his followers, " Cum omnia
bene feceritis, dicite quod servi inutiles estis ; " " When ye have done
all well," saith our Lord, " say that ye are unprofitable servants."
Fly high, and yet hold the head always low. The wings that bear
them upwards are, good principles, which they must move unto good
works, as a bird, when it would fly, moveth its wings. Also, the
true anchoresses, whom we compare to birds, — yet not we, but God

spread their wings and make a cross of themselves, as a bird doth

when it flieth ; that is, in the thoughts of the heart, and the mortifi-

132 REGUL^E INCLUSARUM.

ef'neft to briddes:' nout we )?auh 1 auh deft God. Heo spredetS
hore hwingen, ant makieft a creoiz of ham suluen, ase -brid deft hwon
hit flihft, ]?et is, ine ]?ouhte of heorte, 7 ine bitternesse of flesche,
bereft Godes rode, peo briddes fleoft wel J?et habbeft lutel flesch,

Folio 33 1. ase J>e pellican haueft, 7 monie uederen.a pe steorc^b uor his
muchele flesche/ makeft a semblaunt uorte vleon, 7 beateft ]>e
hwingen ^ auh ]?et fette drauhft euer to J?er eorfte. Al riht so,
fleschlich ancre J?et luueft c flesches lustes 7 foluweft hire eise, J?e
heuinesse of hire flesche 7 flesches unfteawes binimeft hire hire vluht^
7 tauh heo makie semblaunt, 7 muchel noise mid te hwingen,d J?et is,
leten of ase ]?auh heo fluwe 7 were an holi ancre. Hwo se jeorne
bihalt, he lauhweft hire to bisemare ^ for hire uette euer, ase deft J>e
strorkes,6 ]?et beoft hire lustes, draweft hire to ]>er eorfte. peos ne
beoft nout iliche J?e pellican J?e leane, ne ne vleoft nout an heih ^ auh
beoft eorft briddes, 7 nesteft o Jrer eorfte. Auh God cleopeft )?e
gode ancren briddes of heouene, ase ich er seide : " Vulpes foveas
habcnt, 7 volucres celi nidos." Voxes habbeft hore holes, 7 briddes
of heouene hore nestes. Treowe ancren beoft ariht briddes of
heouene ]>ct fleoft an heih, ant sitteft singinde murie ofte grene
bowes ^ ]>et is, J?encheft ujinand/ of )?e blisse of heouene, ]?et neuer
ne valeweft, auh is euer grene, 7 sitteft o Jnsse grene, singinde {swulSc
murie i |?et is, resteft ham inne swuche ]?ouhte, 7 habbeft muruhfte
of heorte, ase ]?eo |?et singeft. Brid J?auh, ofter hwule, vorte sechen
his mete uor ]?e vlesches neode, lihteft adun ;to ]?er eorfte ^ auh J?eo
hwule ]?et hit sit o ]?er eorfte, nis hit neuer sj^er, auh biwent g him
ofte, 7 bilokeft him euer jeorneliche al abuten. Alriht so, J?e gode
ancre, ne vleo heo neuer so heie, heo mot lihten ofter hwules adun

t'olio 34. to ]>er eorfte of hire bodie, eten, drinken, slepen, wurchen, speken,
iheren of J?et neodeft to, of eorftliche Binges. Auh J?eonne, as )?e
brid deft, heo mot wel biseon hire, 7 biholden hire on ilchere half,'1

C~.^~

a fele fiSeron. C. b strucion. C. ostrice. T.

L' Hues. T. d mill-lie mir8 wi'S wengen. C. muehc dune. T.

' struciones. C. ostrices. T. f upward. T.

K tunics. T, i. ],il,,kin on eu^h half. C.

A

FELICITY OF THE TRUE ANCHORESSES. 133

cation of the flesh, they bear the Lord's cross. Those birds fly well
that have little flesh, as the pelican hath, and many feathers. The
ostrich,a having much flesh, maketh a pretence to fly, and flaps his
wings, but his feet always draw to the earth. In like manner, the
carnal anchoress, who loveth carnal pleasures, and seeketh her ease,
the heaviness of her flesh and its desires depriveth her of her power
of flying ; and though she make a pretence and much noise with her
wings; that is, make it appear as if she flew, and were a holy
anchoress, whoever looks at her narrowly, laughs her to scorn ; for
her feet, as doth the ostrich's, which are her lusts, draw her to the
earth. Such are not like the meagre pelican, nor do they fly aloft,
but are birds of the earth, and make their nests on the ground. But
God calleth the good anchoresses birds of heaven, as I said before :
" Vulpes foveas habent et volucres coeli nidos." " Foxes have their
holes, and birds of heaven their nests." True anchoresses are
indeed birds of heaven, that fly aloft, and sit on the green boughs
singing merrily ; that is, they meditate enraptured, upon the
blessedness of heaven that never fadeth, but is ever green ; and sit
on this green, singing right merrily ; that is, in such meditation they
rest in peace and have gladness of heart, as those who sing. A
bird, however, some times, alighteth down on the earth, to seek
his food for the need of the flesh ; but while he sits on the ground
he is never secure, and is often turning himself, and always looking
cautiously all around. Even so, the pious recluse, though she fly
ever so high,b must at times alight down to the earth in respect of
her body — and eat, drink, sleep, work, speak, and hear, when it is
necessary, of earthly things. But then, as the bird doth, she mojsj;
look well to herself, and turn her eyes on every side, lest she be
deceived, and be caught in some of the devil's snares, or hurt in any
way, while she sits so low. " The birds," saith our Lord, " have
nests ; " " volucres coeli habent nidos." A nest is hard on the

" In the original it is the stork, to which the description does not apply. In the two
other MSS. it is the ostrich, the character of which is accurately described in the text.
b i.e. in devout meditation.

134 REGUL^ INCLUSARUM.

bet heo nouhwar ne misnime, leste heo beo ikeiht buruh sunime of
be deofles gronen, oiSer ihurt summes weis, be hwule •£ heo sit so
lowe. peos briddes habbe'S nestes, he serS, ure Louerd, " Volucres
celi habent nidos." Nest is herd,a of prikinde bomes wrSuten, 7
wrSinnen nesche 7 softe : 7 so schal ancre wrSuten bolien herd in
hire vlesche, 7 prikinde pinen. So wislicheb heo schal bauh
-swenchen bet flesch, bet heo muwe sigen, mid te psalmwuruhte,
" Fortitudinem rneam ad te custodiam f"' bet is, ichulle witen mine
strenciSe, Louerd, to bine bihoue 1 7 forSi beoi5 flesches pinen efter
euerich or.es efne. pet nest schal beon herd wrSuten;7 softe wiiSin-
nen, 7 te heorte swete.) peo bet beoS of bittere, o'Ser of herde
heorte, 7 nesche to hore vlesche, heo makieft frommard hore nest —
softe wrSuten, 7 borni wrSinnen. pis beo~S be weamode 7 te estfule
ancren, bittre wrSinnen, ase bet swete schulde beon, 7 estfule
wrSuten, ase bet herde schulde beon. peos ine swuche neste
muwen habben herde c reste hwon heo ham wel bi'Senche'S. Vor to
leate heo schulen bringen vorS briddes of swuche neste 1 bet beo*S
gode werkes, vorte vleon touward heouene. lob cleopeiS ber ancre
hus nest ^ 7 serS ase bauh he were ancre. " In nidulo meo moriar :"'
bet is, ichulle deien imine neste, 7 beon as dead berinne r' vor bet is
ancre rihte ? 7 wunien uort heo deie d berinne, bet is nullich neuer
slakien, be hwule bet mi soule is imine buke,e to drien herd wrSuten,
al so ase nest is, 7 softe beon wrSinnen. >^~i

Folio 34 &. Of dumbe bestes 7 of dumbe fuelesjleorne'S wisdom 7 lore, pe
earn de'S in his neste enne deorewurSe jimston bet hette achate.
Vor non attri bine ne mei bene ston neihen, ne beo hwule bet he is
in his neste hermen his briddes. pes deorewurSe ston, bet is lesu
Crist, ase ston treowe 7 ful of alle mihten, ouer alle pmstones. He
is be achate bet atter of sunne ne neihede neuere. Do hine iSine
neste, bet is, rSine heorte. penc hwuch pinen he bolede on his

» eart. C. b williche. T. c uuel. T. C.

H T wunien ase dca'5. C. •} wunien aO'et dead. T. e itSe buc. T. C,

A RELIGIOUS HOUSE COMPARED TO A BIRD'S NEST. 135

outside with pricking thorns, and is delicate and soft within : even
so shall a recluse endure hard and pricking pains in the flesh;
yet so prudently shall she subdue the flesh by labour, that she may
say with the Psalmist : " Fortitudinem meam ad te custodian) ; "
" that is, I will keep my strength, O Lord, to thy behoof; " and there-
fore the pains of the flesh are proportioned to every one's case.
The nest shall be hard without and soft within ; and the heart sweet.
They who are of a bitter or hard heart, and indulgent towards their
flesh, make their nest, on the contrary^ soft without and thorny
within. These are the discontented and fastidious anchoresses ;
bitter within, when they ought to be sweet; and delicate without,
when they ought to be hard. These, in such a nest, may have hard
rest, when they consider well. For, from such a nest, they will
too late bring forth young birds, which are good works, that they
may fly toward heaven. Job calleth a religious house a nest ; and
saith, as if he were a recluse : " In nidulo ineo moriar ; " that is,
" I shall die in my nest, and be as dead therein ; " for this relates to
anchorites ; and, to dwell therein until she die ; that is, I will never
cease, while my soul is in my body, to endure things hard outwardly,
as the nest is, and to be soft within.

From dumb beasts and birds learn wisdom and knowledge. The
ea^lc deposits in his nest a precious stone which is called agate.
For no poisonous thing may come nigh the stone, nor harm his birds
while it is in his nest. This precious stone is Jesus Christ; a
faithful stone, and full of all might, above all precious stones. He
is the agate which the poison of sin never approached. Place him
in thy nest ; that is, in thine heart. Think what pains he suffered
in his flesh without, and how gentle and mild he was in his heart
within ; and thus shalt thou drive all poison out of thy heart, and

136 REGUL^ INCLUSARUM.

flesche wiftuten, 7 hu swete he was iheorted, 7 1m softe wiftinnen :'
7 so Jni schalt driuc ut euerich atter of ];ine hcortc, 7 bitterncsse of
11 J?ine bodie. Vor ine swuch ]?ouhte, ne beo hit neuer so bitter pine
J?et J?u ]?olest uor J?e luue of him J?et dreih more uor )?e, hit schal
Jnmche ]?e swete. pes ston, ase ich er seide, avleieft attri Binges.
Habbe Jm ]?esne ston wrSine J?ine hepfte, J?et is Godes nest,a ne |>er
tu b nout dreden ]?e attrie neddre of helle. pine briddes, •£ beoiS
J?ine gode werkes, beo^S al sker of his atter. JL^*/!!/y^3 *•

Hwo se ne mei habben ]?esne ston, ne ne holden(o none manere.
ne o none wise, ifte nest of hire heorte, hure 7 hure rbe neste of ]?ine
ancre huse,'loke J?et tu/habbe his iliche,c )?et is J>et crucifix, 7 bihold
ofte ]?eron, 7 ens ]?e wunde studen, ine swete munegunge of ]?e so'Se
wunden ]?et he oi5e softe rode mi]4.eliche d ]?olede. Ee, uor so heo
mei beon ludit, ]?et is, libben herde, ant beon icnowen ofte to God
of his muchele godleic touward hire, ant hire de/autes to u ward him r'
]>et heo hit jelt him vuele, 7 crie him jeorne )?erof merci 7 ore,c 7
schriuen hire J?erof ilome. peonne is heo ludit, J?et slouh Oloferne.
Vor ludit, on Ebreu is schrift an Englis/ Vorfti seift euericlf) ^k~
ancre, to eueriche preoste, confiteor, on alre erest, 7 schriueft hire ^n.^'n/
Folio 35. alre erest 7 ofte, vorte beon ludit 7 slean Oloferne, ]?et is ]>QS deofles
strenc'Se. Vor ase muche seift J?is word Oloferne, ase stinkindeg
ine helle. Secundum nominis ethimologiam, Olofernis, " Olens in in-
ferno." Secundum interpretatioriem, " infirmans vitulum saginatum."
On Ebreuwische ledene, Oloferne is J?e ueond, ]>et makeft uet keif 7
to wilde, feble 7 unstrong. Vet keif 7 to wilde is J>et fleschs J?et
awiligeiS h so sone hit euer uetteft Jniruh este 7 ]?uruh eise. " In-
crassatus est dilectus meus, et recalcitravit." Mi leof is ivetted, he
ser$, ure Louerd, 7 smit me mid his hele. Vor al so sone so ]?ct ; S » "

• >er Godes nest is. T. b ne Jxfrf tu. T. ne parf l>u. C.

c ilicnesse. T. <i Jjuldeliche. T.

c are. T. f an Englisch, ^ sleas gastliche \>s deouel of helle. T.

e struginde. C. »• wildes. T.

v
^ /

THE CRUCIFIX. CONFESSION. 137

bitterness out of thy body. For in such meditations, however bitter
may be the pain thou sufferest for the love of him who endured
more for thee, it shall seem sweet to thee. This stone, as I have
already said, driveth away poisonous things. If thou have this
stone within thine heart, which is God's nest, thou needest not fear the
venomous serpent of hell. Thy young birds, which are thy good
deeds, are quite secure from his venom.

Whosoever cannot have this stone, nor can keep it, in any
manner or way, in the nest of her heart, must see that she have, at
least, its likeness ; that is, the crucifix, in the nest of her monastery,
and contemplate it often, and kiss the places of the wounds, in sweet
remembrance of the real wounds which he meekly suffered on the
real cross. Yea, for thus she may be Judith ; that is, lead an
austere life, and often make acknowledgment to God of his great
goodness toward her, and her deficiencies toward him, in that she
returned him evil; and cry earnestly for mercy and forgiveness
thereof, and confess frequently. Then is she Judith, who slew
Holofernes. For Judith in Hebrew is confession in English.
Wherefore, every anchoress saith to every priest, " Confiteor," first
of all, and confesseth herself first of all, and often, that she may be
Judith and slay Holofernes ; that is, the devil's strength. For this
word Holofernes signifieth as much as stinking in hell. " Secundum
nominis etymologiam, Olofernes, olens in inferno. Secundum inter-
pretationem, infirmans vitulum saginatum." In the Hebrew
language, Holofernes is the fiend, who maketh a fat and frolicsome
calf feeble and weak. A fat and frolicsome calf is the flesh, which
groweth wild as soon as it becometh fat through abundance and ease.
" Incrassatus est dilectus meus, et recalcitravit." a " My beloved is
grown fat," saith our Lord, " and smote me with his heel." For as
soon as the flesh hath all its will, it immediately kicketh, like a fat

• Deut. xxxii. 15.
CAMD. SOC. T

*I*V
138 REGUL* INCLUSARUM.

\\f/^

flesh huueS al his wil, hit regibbeiS anon, ase uet keif a 7 idel. pis
fette keif haue'S J?e ueondes strenciSe to unstrencften, 7 forte makien
buwenb touward sunne: vor so muche ser$ J?es nome Oloferne.
Auh ancre schal beon ludit, )?uruh herd lif 7 soiS schrift, 7 slean, ase
dude ludit, J»ene vuele Oloferne, 7 temien ful wel hire fleschs, so
sone heo iueleiS )>et hit awilegeiS to swuSe, mid festen, mid wecchen,
mid heren, mid heuie swinke, mid herde disciplines, wisliche Jmuh 7
warliche. "Habete," inquid, " sal in uobis. Item in omni sacrificio
offeretis mihi sal." J>et is, in euerich sacrifise, he ser$, ure Louerd,
offreft me euer salt. Vesten, wecchen 7 oiSre swuche ase ich nemde
nu beoiS mine sacrefises. Salt bitocneiS wisdom t' vor salt jiue'S
mete wordnesse,c 7 wisdom jifS sauur. Al ure deden, 7 al J?et we
wurcheft wiiSuten salt, J?et is, wisdom, al Jnmche'S God smechleas.
An oiSer half, wiiSuten salt fleshs gedereiS wurmes, 7 stinkeiS swu~Se
fule, 7 forroteiS sone. Also wrSuten wisdom, fleshs, ase wurm,
uoruret d hire, 7 wasted hire suluen, 7 foruareft e ase )?ing ]>et for-
roteiS, 7 sleaiS hire on ende. Auh swuch sacrefise stinkeiS to ure
Folio 35 6. Louerd. pauh ]?et fleshs beo ure fo, hit is us ihoten }?et we holden
hit up. We moten J?auh don him wo ase hit is ofte wel wurSe i
auh nout fordon mid alle ^ vor hu woe so hit euer beo, ]?eonne is
hit so ikupled, 7 so ueste iueied to ure deorewurSe goste, Godes
owune furme, ]?et we muhten sone slean f on mit tet ofter ^f 7 ]?is is
on of }>e meste wundres on eorSe, )?et tet heixte ]?inc under God, ]?et
is monnes soule, ase seint Austin witneiS, schal beon so ueste iueied
to |?e flesche, ]?et nis bute uen 7 ful eorSe, 7 Jmruh J;et ilke limunge
luuien hit so swuSe, ]?et heo uorte cwemen hit in his fule kunde, ge~S
ut of hire heie heouenliche cunde, 7 forte paien hire, wreiSftet hire
schuppare, f schop hire efter him sulf, ]>et is King 7 Kaiser of heouene

• fat mare. T. forfrete mare. C.
b )>is fatte calf haues te feond unstrengiSet ^ buhet. T.
c smeeh. T. d forfretes. T. e forfares. T.

f Aug1. Natura mentis humane, que ad ymaginem Dei creata est, et sine peccato
solus Din:- major est. T.

THE FLESH TO BE MOHTIFIED BY TOIL AND DISCIPLINE. 139

and idle calf. This fat calf the fiend hath power to deprive of
strength, and to incline toward sin : for so much saith this name
Holofernes. But the anchoress shall be Judith by an austere life
and true confession, and shall slay, as did Judith, the wicked
Holofernes, and tame right well her flesh, as soon as she feeleth that
it is growiug too wild, with fasting, with watching, with hair-cloth,
with hard toil, and severe discipline, wisely, however, and cautiously,
" Habete, inquit, sal in vobis. Item in omni sacrificio offeretis mihi
sal ; " a that is, " In every sacrifice," saith our Lord, " thou shalt
offer me always salt." Fasting, watching, and other things of that
kind, such as I have just named, are my sacrifices. Salt betokeneth
wisdom : for salt giveth meat soundness, and wisdom giveth savour.
All our works, and all that we do without salt, that is, wisdom,
seemeth to God tasteless. On the other hand, without salt flesh
gathereth worms, and stinketh foully, and soon becomes putrid.
So, without wisdom, the flesh, like a worm, gnaws and destroys
itself, and perisheth as a thing which becometh putrid, and, at last,
slayeth herself. But such a sacrifice smelleth offensively to our
Lord. Though the flesh be our foe, we are yet commanded to
sustain it. We must, however, afflict it, as it often well deserves ;
but not withal to destroy it ; for, how weak soever it be, still it is
so coupled, and so firmly united, to our precious soul, God's own
image, that we might soon kill the one with the other. And this is
one of the greatest wonders on earth, that the highest thing under
God, which is the soul of man, as St. Austin testifieth, should be so
firmly joined to the flesh, which is only mud and dirty earth ; and,
through that joining, love it so dearly, that, to gratify it, in its base
nature, the soul recedes from its sublime and heavenly nature ; and,
to please the flesh, displeaseth its Creator, who made it after his
own likeness, who is King and Ruler of heaven and earth. This is
a wonder above all wonders, and a wonder that excites contempt, —
that a thing so utterly mean, fere nihil, almost nothing, as St. Austin
saith, should seduce into sin a thing so very noble as the soul is ; which

• Leviticus, ii. 13.

140 KEGULJK LNCLUSARUM.

7 of eorfte. pis is wunder oner alle wundres, 7 hokerliclie wunder,
J?et so unimete louh Jnnc — fere nichil — wel neih nout, ase seint
Austin seift, schal drawen into sunne so unimete heih J?inc ase is
soule, J?et seint Austin cleopeft fere summum, J?et is, wel neih heixt
J>inc wiftuten God one. Auh God nolde nout J?et heo leope into
prude, ne ne wilnede nout uorto climben, 7 feolle, ase dude Lucifer,
— uor he was bute charge — 7 teide uor Jmi ane clot of heui eorfte to
hire, ase me deft ane cubbel to J?e swjrje a J?et is to recchinde, 7 to
ringinde abuten.b Ant tet is J?et Job seide : " Qui fecisti ventis,"
[id] est spiritibus, "pondus." " Louerd, lie seift Job, Jm hauest imaked
uofter to heui uorte ueftren mide J?e soule r'0 J>et is, J?et heui ulessis,
J?et draweft hire aduneward, auh Jmruh J?e heuisjahipe d of hire hit
schal iwurften ful liht r1 je, lihture J?en J>e wind is, 7 brihture J?en J?e
Folio 36. sunne is, jif hit foluweft hire her, 7 ne draweft hire nout to swufte
into hire lowe kunde. Leoue sustren, uor his luue J?et heo is iliche
to, bereft hire menske ^ 7 ne lete je nout J?et lowe fleschs ameistren
hire to swufte ^ uor heo is her in uncuftfte, iput in one prisune, 7
bitund ase in one cwalm huse, 7 nis nout eftcene of hwuche dignite
heo is, ne hu heih is hire cunde, ne hwuch heo schal iwurften in hire
owune riche. pet fleshs is her et home^ ase eorfte, J?et is et eorfte r'
ant for Jmi hit is cwointe 7 cwiuer,6 ase me seift, "J?et cocf is kene on
his owune mixenne." pet haueft to muche meistrie, weilawei ! on
monie r' auh ancre, ase ich habbe iseid, ouh to beon al gostlich jif
heo wule wel uleon, ase brid J?et haueft lutel uleschs 7 monie
uefteren. Nout one jet tis,g auh tekeh }?et heo temeft wel hire
fulitowene fleschs, 7 strenfteft 7 deft menske hire wurftfule soule.
Teke1 Jns, heo mot jete Jmruh hire uorbisne, 7 Jmruh liire holi
beoden, jiuen oftre strenfte, 7 upholden ham, J?et heo ne uallen ifte

• J>e reotSer. C.

b as mon dos J>e custel to the ku, ofter to J>e beast, t is to raikinde. T. —- — ^*^>(

• fofler to foiSere wiiS )>e sawles. T. d hehschipe. T.
e cointe -j couer. T. cointe -} kene. C. l curre. C.

« Naut ane get is Jfe. C. h teken. T.

» Teken. T. to eke. C.

THE SOUL, IMPEDED BY THE BODY. 141

St. Austin calleth fere summum ; that is, nearly the highest thing,
God alone excepted. But God was unwilling that it should leap up
into pride, or should desire to climb, and fall as did Lucifer — for he
was without any burden a — and therefore he tied a clod of heavy
earth to the soul, as men tie a cubbel to the swine that is too much
given to rake and range about. And that is what Job said, " Qui
fecisti ventis," id est, spiritibus, " pondus." b " Lord," saith Job,
" thou hast made a too heavy weight to give wings to the soul ; "
that is, the heavy flesh which draweth it downward; but through
the nobleness of the soul the flesh shall become full light, yea,
lighter than the wind, and brighter than the sun, if it follow the
soul here, and draw her not too strongly into its own base nature.
Dear sisters, for the love of him whom the soul resembles, honour
her, and suffer not the base flesh to get too much dominion over
her ; for she is here in a strange land, pent in a prison and shut up
as in a dungeon, nor is it easily seen of what dignity she is, nor how
noble is her nature, nor how great she shall be in her own kingdom.
The flesh is here at home, as earth, upon earth ; and therefore, it is
brisk and bold, as it is said, " The cock is brave on his own dung-
hill." Alas ! it hath too much power over many. But an anchoress,
as I have said, ought to be all spiritual, if she wishes to fly well, as a
bird that hath little flesh and many feathers. Not only this, but she
also tameth well her undisciplined flesh, and strengtheneth and doth
honour to her precious soul. Moreover, she must also, by her
example and her devout prayers, give strength to others, and
support them, that they fall not into the filth of sin. And therefore
David, immediately after he had compared an anchoress to the
pelican, compared her to the night bird that is under the eaves.

t. e. such as the flesh. b Job xxviii. 25.

142 REGUL^ INCLUSARUM.

dunge a of sunne. Ant for ]?i, Dauid, anon efter J?et he heuede
iefned ancre to peUican, he efhede hire to niht fuel, )?et is under
euesunge.

" Similis factus [sum] pellicano solitudinis : factus sum sicut
nicticorax in domicilio." pe niht fuel iiSen euesunge bitocneiS re-
cluses, J?et wunie'S, for J?i, under chirche euesunge, ]?et heo under-
ston'Sen ]?et heo owun to beon of so holi liue J?et al holi chirche, ]?et
is al Cristene uolc, leonie b 7 wreo'Sie c upon ham, 7 heo holden hire
up mid hore lif holinesse, ant mid hore eadie bonen, 7 for )?i is ancre
icleoped ancre, 7 under chirche iancred, ase ancre under schipes
borde, uorte holden J?et schip, J?et u$en d ne stormes hit ne ouer-
Folio 36 b. worpen. Al so al holi chirche, J?et is schip icleoped, schal ancren
o~Ser ancre }?et hit so holde, J?et tes deofles puft'es, ]?et beoiS tempta-
ciuns, hit ne ouerworpe. Euerich6 haue^ ]?is auoreward/ boiSe
]?uruh nome of ancre, 7 )mruh ]?et heo wuneiS under ]?e chirche, ase
uorte understipren g hire, jif heo wolde uallen. Eif ha breke^ fore-
ward, loke hwam heo lije,h 7 hu, cuntinuelement r' uor heo ne
studeiS l neuer ancre wununge ^ 7 hire nome jeieiS euer ]?is fore-
ward, jet hwon heo slepeiS.

An oiSer half, ]>e nihtfuel ulii5 bi nihte, 7 bigit ine ]>eosternesse
his k fode ^ 7 also schal ancre fleon mid contemplaciun r' ]?et is, mid
heih ' 7 mid holi bonen bi nihte touward heouene, 7 bijiten bi nihte
hire soule uode. Bi nihte ouh ancre uorte beon waker 7 bisi abuten
gostliche bijete t vor Jmi cumeiS anon )?er efter, " Vigilaui et factus
sum sicut passer solitarius in tecto." Vigilaui : ich was waker : serS
David, in ancre persone, 7 iliche sparewe under rof one. Vigilaui :
ich was waker : vor )>et is ancre rihte, muchel uor to wakien. Ec-

• fulffe. T. , b luuie> c< c healden. T. W4

d unSes. T. e Euch ancre c f on foreward. C.

B under stipen. C. »> halige. C. ' stut. C.

u liire. C. ) wi« hech J>ocht. C.

THE ANCHORESS COMPARED TO AN ANCHOR. 143

" Similis factus sum pelicano solitudinis : factus sum sicut
nicticorax in domicilio." a The night fowl in the eaves betokeneth
recluses who dwell under the eaves of the church, that they may
understand that they ought to be of so holy life that the whole holy
church, that is, all Christian people, may lean and be supported
upon them, and that they may bear her up with their holiness of
life and their pious prayers. And an anchoress is for this reason
called anchoress, and anchored under the church as an anchor under
a ship, to hold the ship so that neither waves nor storms may over-
whelm it. In like manner shall anchoresses, or the anchor, hold the
Holy Church Universal, which is called a ship, so firm, that the
devil's storms, which are temptations, may not overwhelm it. Every
recluse is bound to this by covenant, both by reason of her name of
anchoress, and because she dwelleth under the church, as if to
underprop it, lest it should fall. If she breaketh covenant, let her
consider to whom she is false, and how, continually ; for she giveth
no support to the anchoress's abode; and her name continually
proclaims this covenant, even when she sleepeth.

Again, the night fowl flieth by night, and seeks his food in the
darkness ; and thus shall the recluse fly with contemplation, that is,
with high and with holy prayers, by night toward heaven, and seek
during the night nourishment for her soul. In the night, the
anchoress ought to be watchful and diligent about spiritual attain-
ments; wherefore, there cometh immediately after, "Vigilavi, et
factus sum sicut passer solitarius in tecto." b Vigilavi : I was
watchful, saith David, in the character of an anchorite, and like
a lonely sparrow under a roof. Vigilavi : for this is the duty of
an anchoress — to watch much. Ecclesiasticus : " Vigilia honestatis

» Psalm cii. 7. b Psalm cii. 8.

144 REGULJE INCLUSARUM.

clesiasticus : " Vigilia honestatis tabefaciet carnes." Noting ne
aweldeft wilde uleschs, ne ne makeiS hit tommure ]?en deft muche
wecche 1 vor wecche is ine holi write i monie studen ipreised. " Vi-
gilate 7 orate ne intretis in temptacionem." Also ase je nulleiS nout
fallen into uondunge, he seift ure Louerd, wakieft 7 ibiddeft ou, 7 tet
schal makien ou stonden. Eft he serS, "Beatus quern inuenerit
uigilantem." Eadi is, he seift, )?e like ]>et ure Louerd, liwon he
cumeiS ivint wakiinde. Ant he himsulf " pernoctauit in oratione 1 "
wakede ine beoden al niht ^ 7 so he teihte us wecche nout one mid
his lore, auh dude mid his deden.

Folio 37. Eihte Binges nomeliche munege'S 7 laftieft us to wakien i sume / '
gode, 7 beon wurchinde — ]?is schorte lif — ]?es stronge wei — vre god
]>et is Jmnne — vre sunnen ]?et beoiS so monie — deaiS J>et we beoiS
siker of 7 unsiker hwonne — ]?e sterke dom of domesdei — 7 so neruh
mid alle. Dominus in evangelic: "De onmi verbo ocioso, 7c."
Item "Capilhis de capite uestro non peribit:"' id est, cogitatio non
euadet impunita. pis beoiS Godes wordes, )>et euerich idel word
bi'S ]?er ibrouht fori5, 7 ideles J?ouhtes J?et neren er ibette. Loke nu
hwat beo of unwreste willes 7 suneful werkes. Let )?e sexte )?inc
munege'S us to wakien ^ ]?et is ]?e seoruwe of helle, J?er bihold a )?reo
Binges — ]?e untaleliche pinen J>et no tunge ne mei tellen — ]?e eche-
nesse of euerichon, ]?et lesteiS wiftuten ende — ]?e unimete bitternesse
of euerichon. pe eihtu^e ]?inc is hu muchel is };e mede i^e blisse of
heouene, world a buten ende.b Hwose wake's wel her ane hond
hwule — hwose haue'S6 ]?eos eihte Binges ofte in hire heorte, heo
wule scheken of hire slep of vuel sloulrSe, i$e stille niht, hwon me
ne isihiS nowiht ]?et lette ]?e bone, pe heorte is ofte so schir r' uor
no Jnnc nis witnesse J?er of god )?et we )?eonne de^ bute God one, 7

» j> bihalt.

b ]>e unimete bitternesse, J>c muchele reounesse of J?e lure of }>e muchele blisse of heo-
uene, world buten ende. C.
' hailed her. C.

EIGHT REASONS FOR WATCHFULNESS AND DILIGENCE. 145

tabefacit carries.3'* Nothing subdueth wild flesh nor maketh it
more tame than much watching; for watchfulness is much praised
in many places of Holy Scripture. " Vigilate et orate ne intretis
in tentationem.3' b Therefore, as ye would not fall into tempta-
tion, saith our Lord, watch and pray, and that shall enable you
to stand. He saith afterwards, " Beatus quern invenerit vigilan-
tem." Blessed, saith he, is he whom our Lord, when he
cometh, findeth watching. And he himself " pernoctavit in
oratione,3' passed the whole night in prayer: and thus he taught
us watchfulness, not only by his doctrine but by his actions.

Eight things especially admonish and invite us to be watchful
and diligent in some good work — the shortness of this life— the
difficulty of our way — the small amount of our merits — the great
number of our sins — the certainty of death, and the uncertainty of
the time — the severe doom of the day of judgment, which is also so
strict. Our Lord saith in the gospel : " De omni verbo otioso," &e.
Item " Capillus de capite vestro non peribit ; " that is, no thought
shall be unpunished. These are God's words : that every idle
word shall be there brought forth, and idle thoughts that were not
previously amended. Consider now what cometh of depraved
affections and sinful works. Again, the seventh c thing which warns
us to be vigilant is the pains of hell, in which consider three things —
the innumerable torments which no tongue may tell — the eternity of
each, which lasteth without end — and their vast bitterness. The
eighth thing is the greatness of the reward in the blessedness of
heaven, world without end. Whoso watcheth well here a little
while — whoso hath these eight things in her heart, will shake off her
sleep of vicious sloth in the still night, when nothing is to be seen to
hinder prayer. The heart is often at such a season so sincere ; for
there is then no witness of any good that we do but God only, and

a Ecclus. xxxi. 1. b Matt. xxvi. 41.

c sexte, in the original, is evidently an error.
CAMD. SOC. U

146 REGUL^E 1NCLUSARUM.

his engel, ]>et is ine swuche time bisiliche abuten to eggen us to
gode. Uor )?er nis nout forloren, ase is bi deie ofte.

HercneiS nu, mine leoue sustren, hu hit is a to uppen 1! jelpen of
god dede, 7 1m god J>inc hit is uorte huden b god dede, 7 fleon bi
nihte, ase nihtfuel, 7 gederen ine )?eosternesse, )>et is, ine priuite 7
derneliche, soule uode.

" O ratio Hester placuit regi Assuero : " J>et is, Hesteres bone ]>e
cwene was ]?e kinge Assuer licwurSe 1! icweme. Hester, on Ebrew-
ish, J?et is ihud, an English J 1 is to understonden |?et bone 7 oiSer
Folio 37 b. god dede )>et is idon ine hudles, is Assuer icweme, J>et is king of
heouene ? uor Assuer an Ebreuwish, is eadi an English : )>et is ure
Louerd, )>et is eadi ouer alle. Dauid spekeiS to ancre J?et was
iwuned ine hudles wel uorte wurchen, 7 seoiSiSen, a sume wise,
uppede hit 7 scheawede.c " Vt quid auertis faciem d tuam, 7 dex-
tram tuam de medio sinu in finem?" pet is, Hwui drawest tu ut
)?ine rihte honde of midden ]?ine boseme? "in finem," on ende.
Riht hond is god were r' 7 bosum is priuite r' 7 is as J>auh he seide,
pi riht hond ]>et tu heolde, ancre, iftine boseme, ]?et is, )?i gode were
]>et tu hefdest idon priueement, ase ]?inc is derne i boseme, hwui
drawest tu hit ut ? " in finem," an ende r' J?et is, )?et ti niede endie so
sone? — pi mede )?et were endeleas jif )n god dede were iholen,
hwui openest tu hit, 7 nimest so scheort mede? — hure J>et is agon
in one handhwule! "Amen, dico uobis, receperunt mercedem
suam." pu hauest iupped Jn god, he seiiS. ure Louerd f1 sikerliche f
]?u hauest underuon ]?ine mede. Seint Gregorie awundreiS him, 7
seiiS ]>et men beo^ wode J?et treowgjS so vuele:g "Magna uerecundia^
est grandia agere 7 laudibus inhiare : vnde celum mereri potuit,

• is euel. C. b heolen. C. c gelpes hit y scheawi^J. T.

d manum. C. T. -fa. ^ e king hond. C. f witterliche. T. C.

f |>e crochie^J swa uuele. C. t> manggn swa uuele. T.

THE MERIT OF GOOD DEEDS LOST BY OSTENTATION. 147

his angel, who is busily employed in inciting us to good. For then,
nothing is lost, as there often is in the day.

Hear now, my dear sisters, how evil it is to be vain and boast of
good deeds, and how good it is to conceal our good works, and to fly
by night, like the night fowl, and to gather in the darkness, that is,
privately and secretly, food for the soul.

« Oratio Hester placuit regi Assuero, " that is, " Esther the
queen's prayer was agreeable and pleasing to king Ahasuerus."
Esther in Hebrew, is hid in English ; and giveth us to understand
that prayer and other good actions done in secret, are pleasing to
Ahasuerus, that is, to the King of Heaven ; for Ahasuerus in
Hebrew, is blessed in English ; which is our Lord, who is blessed
over all. David speaketh to an anchoress that was wont to do good
in secret, and afterwards, in some wise, was vain of it and made it
known. " Ut quid avertis f^ciem tuam et dextram tuam de medio -wuvv
sinu in finem ? " * That is, Why drawest thou thy right hand
out of the midst of thy bosom, " in finem," that is, finally.b The
right hand is good works ; and the bosom is privacy, which is
as if he said, The right hand which thou, O anchoress, held in thy
bosom, that is, thy good work that thou hadst done privately, as a
thing is secret in the bosom ; why drawest thou it out ? " in
finem/* finally, that is, that thy reward should terminate so
soon. The reward that might be endless, if thy good deed were
concealed ; why dost thou discover it, and acceptest so small a
reward ? — a reward that is gone in an instant ! " Amen, dico
vobis, receperunt mercedem suam." Thou hast made known thy
merit, saith our Lord, verily thou hast received thy reward.

» Psalmlxxiv.il. fc forever. Dowy Truiulalitm.

148 IIKGVL.JE INCLUSARUM.

minimum8 transitorii favoris querit." Muchel niedschipe hit is, he
seift, don wel, 7 \\ilnen word ]>erof: don hware J?uruh me bu8 ];ciu
kinedora of heouene, 7 sulleiS hit for a windes b puf of wordes c here-
word r' of monnes heriunge. Vor]?i, mine leoue sustren, holdeS
ouwer riht hond wiftinnen ouwer boseme, leste J?e inede endeleas
nime schort ende. We redeiS ine holi write J?et Moiseses hond, /
Godes prophete, so sone he hefde wiftdrawen hire ut of his boseme, /-T* *
bisemede oiSe spitel-vuel, 7 Jmhte leprus r' Jmruh J?et is bitocneiS j?et
god dede idrawen uor~S nis nout one uorloren Jmruh J>et uppinge,
auh J?uncheiS jet atelichd biuoren Godes eien, ase spitel-vuel is
atelich biuoren monnes sihfte. Lo, a ueoj^jch6 god word ]?et te holi #T<
Job seide : " Reposita est hec spes mea in sinu meo :" I mine
boseme, he seiiS, is al mi hope iholden. Ase J?auh he seide, Hwat
god so ich do, jif it were ut of mine boseme iupped 7 idrawen uor5,
al min hope were etslopeu ; auh for j?i ]?et ich hit heold, 7 hudde f ase
ine boseme, ich hopie to mede. Vor]n jif eni deft eni god, ne
drawe heo hit nout utward, ne ne jelpe heo nowiht |;erof ^ uor mid
a Intel puf, mid a wordes wind, hit mei beon al to weaued.

I

Ure Louerd i Johel meneft him swufte of ]?eo J?et forleoseft 7 / f
aspilleft al hore god ]?uruh wilnunge of hereword, 7 sei5 )?eos
wordes : " Decorticauit ficum meam ^ nudans, spoliauit earn 7 pro-
jecit: albi facti sunt rami ejus." Alas! serS ure Louerd, J;eos };ct
scheaweft hire god, heo haueft bipiled mine figer — irend of al J?e
rinde ^ despoiled g hire sterc naked, 7 iworpeii awei, 7 te grene
bowes beoft al uordruwede, 7 forwurSen to druie hwite rondes. pis
word is deosk ^ auh nimeS gode jeme hu ich hit wulle ou briliten.

• niiuiuin. T. b wuic. C. e worldes. T. C.

d c'Seliche. C. laSliche. T. ' a ful. T.

1 hcole i huido. T. * istruped. C.

THE FOLLY OF SEEKING THE WORLD'S APPLAUSE. 149

Saint Gregory is amazed, and saith that men are mad who judge so
&* . ill. " Magna verpcundia est grandia agere et laudibus inhiare ;
I unde cselum mereri potuit, minimum transitorii favoris quserit."
It is great maxj|Aess, saith he, to do well, and to desire praise on
that account : to do that whereby men buy the kingdom of heaven,
and sell it for a vain puff of the world's applause — the praise of men.
Wherefore, my dear sisters, keep your right hand within your
bosom, lest the endless reward be quickly ended. We read in Holy
Scripture that the hand of Moses, God's prophet, as soon as he had
drawn it out of his bosom, seemed to have the hospital malady, and
appeared leprous. a Thereby it is shewn that a good action dragged
before the world is not only lost through that vanity, but appeareth
even loathsome in the sight of God, as the leprosy is loathsome in
the sight of men. Lo, this is a marvellously good saying which
the holy Job said, " Reposita est haec spes mea in sinu meo." b In
my bosom, saith he, is all my hope contained. As if he had
said, Whatsoever good I do, if it were boasted of and drawn forth
out of my bosom, all my hope were gone from me ; but, because I
held it and hid it, as it were, in my bosom, I hope for reward.
Wherefore, if any of you do any good, let her not draw it outward,
nor let her make any boast of it; for, with a little puff — with a
boastful word, it may be all wafted away.

Our Lord, in Joel, complaineth grievously of those who lose and
destroy, through desire of praise, all the good they have done ; and
saith these words : " Decorticavit ficum meam ; nudans spoliavit
earn et projecit; albi facti sunt rami ejus."c Alas! saith our
Lord, they who shew their good deeds have peeled my fig tree;
rent off all the bark ; stripped it stark naked, and cast it away ; and
the green boughs are all withered, and become dry white staves.
This passage is obscure : but take good heed to what I am going to
say to clear it up to you. A fig tree is a kind of tree that bearetli
sweet fruit, which are called figs. Then is the fig tree peeled, and

" Exodus, iv. 6. b Job, xix. 27. ' Joel, i. 7.

150

REGUL.E INCLUSARUM.

Figer is ones kunnes treou ]?et bereft swete frut, )?et me clepeft figes.
peonne is J»e figer bipiled, 7 te rinde irend of, hwonne god dede is
iupped. peonne is }>et lif ute. peonne adeaded J?et treou. Hwonne
J>e rinde is aweie, ne noufter hit ne bereft frut, ne hit ne greneft
}?erefter ine lufsume leaues, auh adruieft ]?e bovves, 7 iwurftet hwite
rondes, to none )?inge betere )?en to fares fode. pe bouh, hwon he
adeadeft, he hwiteft wiftuten, If adruweft wiftinnen, 7 worpeft his
rinde. Al so god dede ]?et wule adeaden forworpeft hire rinde, )?et
is, unheleft hire : )?e rinde, )?et wrih a hit, J?et is )?e treouwes warde,
Folio 38 J. 7 wit b hit ine strencfte 7 ine cwicnesse.0 Al so j?e heliunge is ]>e
god dedes lif, 7 halt hit ine strencfte. Auh hwonne J?eos rinde is
offe, J?eonne, ase )>e bouh de"S, hwite^ hit wi^Suten ]?uruh worldlich
hereword, 7 adruweiS wi^innen, 7 forleoseiS ]>e swetnfigse of Godes
grace ]>et raakede hit grene 7 licwuriSe, god for to biholden. For
grene ouer alle heowes froureiS mest eien. Hwon hit is so adruwed,
J>enne nis hit to nout so god ase to )>e fore of helle. Vor J?e uor-
meste bipiliunge, hwarof al ]?is vuel com, nis buten of prude : 7 nis
hit muche reouiSe ]?et te figer J?et schulde, mid hire swete frut, J?et
is hire god deden, ueden God gostliche, )?ene Louerd of heouene,
schal adruwien rindeleas, J?uruh ]?et hit is unheled, 7 iwurS, buten
ende, helle fares fode ? — 7 nis heo_jiniseli J?et mit te wurS of heouene
buiS hire heUe ? Vre Louerd sulf r3e gospelle efheiS heouenriche to
^xi gol;hord^d ]?et hwo se hit ivint, ase he seiiS, hude~S ^ "Quern qui
inuenit homo abscondit." GoMiord * is god dede, J>et is to heouene
ieftied : vor me hit buiS ]?er mide ^ 7 tis gol-hord, bute jif hit be ne
betere ihud 7 iholen, hit is forloren sone. Vor, ase seint Gregorie
serS, "Depredari desiderat qui tessaurum publice portat in uia:"
pe J>et bereft tresor openliche in one weie ]>et is al ful of J?eoues 7 of
robbares, 7 of reauares, him luste leosen hit 7 beon irobbed. pis
world nis buten a wei to heouene, ofter to helle ^ 7 is al biset of helle
muchares,6 j?et robbeiS al J?e gold-hordes J;et heo muwen underjiten,

• hules. T.

d gold-hord. C. T.

b wites. C.

c quicshipe. C.

* Hellene mucheres. T. C.

\
.

^

^*

V

GOOD BOASTED OF PERISHES LIKE A BARKED TREE. 151

the bark rent off, when a good deed is boasted of. Then is the life
gone out. Then is the tree dead. When the bark is gone, it
neither beareth fruit, nor doth it again put forth green and lovely
leaves ; but its boughs are dried, and become white staves ; fit for
nothing better than to be used as fuel. When the bough is dead, it
whiteneth externally, and drieth within, and casteth off its bark.
Even so a good deed that is about to perish casteth off its bark ; that
is, uncovereth itself: the bark which conceals it, which is the
defence of the tree, preserves it in strength and vigour. Just so,
the concealing it is the life of the good deed, and keeps it in strength.
But when this bark is off, then, as the bough doth, it whiteneth
without, through worldly praise, and drieth up within, and loseth
the sweetness of God's grace, which maketh it green and lovely —
pleasant to behold. For green, above all colours, is most agreeable
to the eyes. When it is so dried, then it is for nothing so fit as for
the fire of hell. For the first peeling, from which all this evil came,
is from nothing but pride. And is it not a great pity that the fig
tree, which, with its sweet fruit, that is, its good deeds, should
spiritually feed God, the Lord of Heaven, should dry up without
bark, on account of its being uncovered, and become without end
food for hell fire ! And is not she unhappy that with the price of
heaven buyeth to herself hell ? Our Lord himself, in the gospel,
compareth the kingdom of heaven to a treasure, which, whosoever
hath found, as he saith, hideth ; " Quern qui invenit homo ab-
scondit." a Treasure is a good deed, which is compared to heaven,
for men buy it therewith ; and this treasure, if it be not the better
hid and concealed, is soon lost. For, as Saint Gregory saith, " De-
prasdari desiderat qui thesaurum publice portat in via." He who
carrieth a treasure openly in a way that is all full of thieves and
robbers and plunderers, desireth to lose it and to be robbed. This
world is only a way to heaven or to hell ; and is all beset with
skulking thieves of hell, who rob all the treasures that they can

• Matt. xiii. 44.

152 REGUL^E INCLUSAKUM.

bet mon ofter wummon i bisse weie openeft. Vor, ase muclie wur<S
is ase bauh he seide 7 jeiede as he eode, Ich bore gold-hord : Ich
Folio 39. bere gold-hord. Lour hit her r' read gold 7 hwit seoluer inouh, 7
derewurfte jimstones.* A sopare, bet ne bereft buten sope 7 nelden^
remft 7 jeieft lude 7N;heie bet he bereft r' 7 a riche mercer goft forft *ff
al stilie. Vreineft hwat itidde of Ezechie, be gode king, vor bui be
he scheawede be celles of his aromaz, 7 his muchele tresor, 7 his
deorewurfte binges. Hit nis nout for nout iwriten ifte holie gospelle
of be breo kinges bet comen uorto ofiren Jesu Crist beo deorewurfte
breo lokes^b "procidentes adorauerunt eum, 7 apertis," 7c. pet tet
heo wolden offren him, heo hit heolden euer ihud, vort tet heoc
comen biuoren him. poa uormest d heo unwrien bet present bet heo
beren. Vor bui mine leoue sustren, bi nihte, ase be niht fuel bet
ancre is to iefned, beoft jeorne sturiinde. Niht, ich cleopie priuite.6
peos nihte je muwen habben euerich time of be deie^ bet al bet
god bet je euer doft beo idon ase bi nihte, 7 bi beosternesse, ut of
monnes eien, 7 ut of monnes earen.i pus, bi nihte beo fleoinde ant
sechinde ouwer soule heouenliche uode. peonne beo je nout one
pellicanus solitudinis, auh beoft ec nicticorax in doinicilio.

" Uigilaui et factus sum sicut passer solitarius in tecto." Let, is
ancre iefned her to sparuwe bet is one under roue, as ancre. Spa-
ruwe is a cheaterinde brid :' cheatereiS euer ant chirme^. And for
bui bet moni ancre haue$ bet ilke uni5eau, Dauid ne efneft hire nout
to sparuwe bet haueft fere, auh deiS to sparuwe one. " Sicut passer
solitarius in tecto." Ich am, he seift, bi ancre, ase speruwe bet is
Folio 39 b. one. Vor so ouh ancre, hire one in onliche stude, ase heo is, chir-
men 7 cheateren euer hire bonen.f And understondeft leofliche,
mine leoue sustren,g bet ich write of onliche liue, vorte vrouren
ancren, 7 ou ouer al oiSre.

» stanes. T. C. b lakes. T.-, W\ « a«at ha. T.

d )>a on earst. T. e dcarneschipe. C. f heoden. C.

ff childre. T.

THE MEANEST MOST VAIN. PEDLAR AND MERCER. 153

discover, which man or woman open in this way. For it is just the
same as if he said and called aloud as he went, " I am carrying a
treasure, I am carrying a treasure : Look, here it is ; red gold and
white silver enough, and precious jewels." A poor pedlar, who
carrieth nothing but soap and needles, shouteth and calleth out loud
and clamourously what he beareth ; and a rich mercer goeth along
quite silently. Inquire what happened to the good King Hezekiah,
because he shewed the store-house of his spices, and his great
treasure, and his precious things.a It is not without design written
in the Holy Gospel, concerning the three kings who came to offer to
Jesus Christ the three precious gifts, " procidentes adoraveruut eum,
et apertis,"b&c. That which they wished to offer him they kept always
concealed until they came into his presence. Then first, they un-
covered the present which they bore. Wherefore, my dear sisters,
in the night time, as the night bird is compared to an anchorite, be
diligently stirring. Night I call privacy. This night ye may have
at all times of the day ; so that all the good that you do be done as
it were by night and in darkness, out of the sight and hearing of
men. Thus, in the night, be on the wing, and seeking heavenly
food for your souls. Then you will be not only the pelican in the
wilderness, but also the night raven under the eves.

" Vigilavi et factus sum sicut passer solitarius in tecto." c Again,
the anchoress is compared here to a sparrow, that is alone, under
roof, as an anchoress. The sparrow is a chattering bird; it is
always chattering and chirping. And, because many an anchoress
hath the same fault, David compareth her not to a sparrow that
hath a mate, but to a solitary sparrow. " Sicut passer solitarius in
tecto." " I am," he speaks as an anchoress, " like a sparrow that is
all alone." For thus ought the anchoress, by herself alone in a lonely
place, as she is, to be always chirping and chattering her prayers.
And, kindly understand, my dear sisters, that I write of solitary life
to comfort anchoresses, and yourselves more especially.

a Isaiah, xxxix. 2. b Matt. ii. 11. « Psalm cii. 7.

CAMD. SOC. X

154 REGUL2E INCLUSARUM.

Hu god hit is forte beon one is boiSe i$en olde lawe, 1 ec r$e
neowe isutele'S 7 ischeawed. Vor i boiSe me ivint J>et God his derne
runes, 7 his heouenliche priuitez scheawede his leoue freond, 7 nout
i monne vloc ^ auh dude J?er heo weren one bi ham suluen. And
heo ham sulf also, ase ofte ase heo wolden )?encchen schirliche a of
God, ant makien clene bonen, ant beon ine heort gostliche iheied
touward heouene t7 ant me ivint ]>et heo fluwen monne sturbinge, 7
wenden bi ham one r' 7 tet God visitede ham/,7 jef ham hore bonen.
Vor |mi ]>et ich seide )>et me ivint ]?is bo'Se rSen olde lawe 7 ec iiSe V*
neowe, ich chulle, of bo two, scheawen uorbisne 7 preoue.

" Egressus Isaac in agrum ad meditandum," quod ei fuisse cre-
ditur consuetudinarium. Isaac }?e patriarke uorto ]?enchen deoplice
souhte onlich stude, 7 wende bi him one, ase Genesis telleiS ? and so
he imette ]?e eadie Rebecca, ]?et is Godes grace. Rebecca interpre-
tatur, " multum dedit."

Et quicquid habet merit! prseventrix gratia donat.
[Nil Deus in nobis praeter sua dona coronat.] b.

Also ]>e eadie lacob, J?e vre Louerd scheawede him his deorewur<5e
nebschaft, 7 jef him his blessunge, 7 turne c his nome betere, he was
iflowe men, 7 was him sulf one r' neuer jet i monne floe ne keihte he
swuche bijete. Bi Moisen 7 bi Helie, Godes deorewurSe vreond is •
sutel 7 eocene hwuc baret 7 hu dredful lif is euer among ]?runge ^ 7
hu God his priuitez scheaweiS to Ipeo ]?et beoiS priuiment ham one.
Folio 40. Me schal, leoue sustren, tellen ou J?eos storie,d uor hit were to long v>s*
to writen ham here:' 7 ]?enne schule je al )?is brihtliche under-
stonden.

sikerliche. C. b Supplied from MS. Oxon.

wende. C. T. d storien. C.

ADVANTAGES OP SOLITARY MEDITATION. ISAAC. JACOB. 15fl

How good a thing it is to be alone, is manifested and shewn both
in the Old Testament and also in the New. For in both we find
that God revealed his secret counsels and his heavenly mysteries to
his dear friends, not in the presence of a multitude, but when they
were by themselves alone. And they, themselves also, as often as
they would meditate solely on God, and pray to him sincerely, and
be spiritually elevated in heart toward heaven — it is always found
that they fled from the strife of men, and went apart by themselves,
and that God visited them and granted their requests. Because I
said that we find this both in the Old Testament and also in the
New, I will, out of both, shew an example and proof.

" .Egressus Isaac in agrum ad meditandum," a quod ei fuisse
creditur consuetudinarium. Isaac the patriarch, that he might
meditate deeply, sought a lonely place, and went apart by himself
alone, as we are told in Genesis, and thus he met the pious Rebecca,
that is, God's grace. Rebecca is, by interpretation, " he gave much."

From heavenly grace alone man's goodness flows;
God crowns alone the merit he bestows.

Likewise the pious Jacob, when our Lord revealed his dear
countenance to him, and gave him his blessing, and called him by a
better name, had fled from men, and was alone : never in the crowd
of men gat he such gain. From Moses, and from Elias, God's dear
friends, it is clear and manifest what great turmoil, and how
dangerous it is to live always among a multitude ; and how God
reveals his secret counsels to those who are in privacy and solitude.
Those histories, dear sisters, shall be told you, for it would be
tedious to write them here, and then ye shall understand all this
clearly.

h Genesis, xxiv. 63.

156 REGUL^E INCLU8ARDM.

" Set If leremias solus sedet." Hit seiiS ]?et te eadie leremie set
one:' 7 seiiS ]?e reisun hwi: "Quid comminatione tua replesti me?"
Vre Louerd hefde ifuld him of his )>reatunge. Codes ]?reatunge is
wondreiSe 7 weane ine licome 7 ine soule, world a buten ende ! pe
'bet were a of Jnsse J?reatunge, ase he was, wel ifulled, nere J>er non
empti stude r3e heorte to underuongen flesliche leihtren S 7 for }mi
he bed welle of teares to his eien, ]?et heo ne adruweden nan more
J?en welle. " Quis dabit mihi fontem lacrimarum, ut lugeam inter-
fectos populi mei ?" Vor te biweopen isleien uolc — ]?et is, mest al
]?e world, ]>et is gostliche isleien mid deadliche sunnen r' 7 to his wop
loke*S nu hu he bit onlich stude, ]>e holi prophete. " Quis dabit
mihi diuersorium in solitudine?" — vorte scheawen witterliche J?et
hwo se wule biweopen hire o \vene 7 oiSre monnes sunnen, ase ancre
ouh forte don — hwo se wule ivinden et te neruwe domesmon merci
7 ore — o Jring is J?et lette'S hire mest, J?et is, beo wust b among men r'
7 iSet tet swuiSest auaunce^ 7 furSreft hit, J?et is onlich stude r' mon
oiSer wnmmon eiiSer beon him one. Eet spekeiS leremie of onliche
Hue more. " Sedebit solitarius 7 tacebit." Me schal sitten him one,
he sei$, 7 beon stille. Of J>isse stilnesse he spekeiS ]?er biuoren
lutel. " Bonum est prestolari cum silencio salutare Dei." God hit
is ine silence ikepen Godes grace, 7 tet me bere godes joe, anon from
]>e c juweiSe f 7 J?eonne cume'S |?er efter, " Sedebit solitarius 7 tace-
bit: quialeuabitd se supra se." Hwo se wule welldon, heo schal
sitten one, 7 hoi den hire stille, 7 so hebben hire sulf (buuen hire
suluen t' ]?et is, mid heie Hue, hgig. touward heouene ouer hire cunde.
Teke ];is, hwat oiSer god cume'S of ]?isse onliche sittunge, ]?et leremie
Folio 40 b. Speke>g Of} J Of j^sse se}i stiliSe kume'S anon efter : " Dabit percucienti
se maxillam, 7 saturabitur opprobriis." Heo wule, he seiiS, ]?e so wule,
ajein ]?e smitare beoden uoriS hire cheoken, 7 beon Jmruh fulled mid

* hwase were. T. b iwust. C. c his. T. d leuauit. Vulg.

JEREMIAH'S LONGING FOR SOLITUDE. 157

*' Sed et Jeremias solus sedet." It is said that the pious Jere-
miah sits in solitude, and the reason why is also told : " Quid com-
minatione tua replesti me ? " a The Lord had filled him with his
threats. God's threats are misery and woe in body and in soul, world
without end ! Whosoever were well filled, as he was, with this
threatening, would have no vacant place in his heart in which to
receive carnal mirth ; and therefore, he prayed for a well of tears to
his eyes, that they might never dry up any more than a well :
" Who will give me a fountain of tears to my eyes, that I may weep
for the slain of my people ? " b To weep for slain people — that is,
almost all the world, which is spiritually slain with mortal sins.
And observe now how the holy prophet prays for a solitary
place to weep in. " Who will give me in the wilderness a lodging-
place of wayfaring men ?" c — to shew distinctly, that whoso
would weep for her own and other men's sins, as an anchoress ought
to do — whoso would find with the strict judge mercy and grace —
there is one thing which hinders her most, which is, living and
being noted among men ; and that which most greatly forwards and
assists it, is solitude — that either man or woman be alone. Jeremiah
speaketh yet again of solitary life : " Sedebit solitarius et tacebit : " d
" He shall sit solitary," saith he, " and be silent." Of this silence he
speaketh a little before : " Bonum est praestolari cum silentio salutare
Dei ; " e it is good to wait in silence for God's grace, and that a man
bear God's yoke early from his youth : and then followeth : " Sedebit
solitarius et tacebit : quia levabit se supra se." She that would do
well shall sit solitary, and hold her peace ; y\that is, by a life of \&* -
elevated piety, exalt herself toward heaven above her kind. More-
over, the other good that corneth of this solitary sitting, which Jere-
miah speaketh of, and of devout silence, immediately followeth :
" Dabit percutienti se maxillam, et saturabitur opprobriis." f She,
saith be, who would be so exalted, will offer her cheeks to the
smiter, and shall be filled with reproachful words. Here are, in

• Jeremiah, xv. 17. b Jeremiah, ix. 1. e Ibid. ix. 2.

«• Lament. Jerem. iii. 28. « Ibid. 26. ' Ibid. 30.

158 REGUL2E INCLUSARUM.

1-1-3

schendfule wordes. Her beoft, in Jjeps wordes, two eadie wordes a
to noten swifte jeorne, J?et limpeft ariht to ancre — Jwlemodnesse, in
J?ere uorme half, 7 in ]>e latere edmodnesse, of milde 7 of meoke
heorte. Vor J>olemod is ]?e ]?et Jmldeliche abereft wouh ]?et me deft
him ^ 7 edmod is ]?e J?et J?olien mei J?et me him missigge. Jteos ]?et
ich habbe inempned her weren of J>en olde lawe : cume we nu to )?e
neowe. "Inter natos inulierum non surrexit major Johanne \i-~\<
Baptist"

Seint Johan baptiste, bi hwam ure Louerd seift, ]?et among

- 7 vjtA _wiuene sunes ne aros neuer betere r' he teihte us openliche bi his

owene deden, J?et onlich stude is bofte siker 7 biheue. Vor, ]?auh

]>e engel Gabriel hefde his burde b ibocked,c 7 al were he ifulled of |>e

Holi Goste, anon wiftinnen his moder wombe ^ 7 al were he, ]?uruh

miracle, of barain iboren 1 7 he ine his iborenesse d upspende e his

feder tunge into prophecie r' vor alle )?isse, jet ne durste he wunien

among men: so dredful lif he iseih )>er inner' J>auh hit nere of

nowiht elles bute of speche one r' 7 forjmi, hwat dude he ? Eung of

jeres ase he wasy fleih awei into J>er wildernesse, leste he mid speche

v^;vr* fulde his clene lif. Vor so hit is in his ymnef1 "antra deserti

' Folio 41. teneris sub annis, 7c.f" He hefde, ase hit Jmncheft, iherd Isaie J?et

Jf£ mende him 7 seifte, " Ve mihi ! quia homo pollutis labiis ego sum."

Wummen wo is me, he seift, ]>e holi prophete, vor ich am a man

mid suilede lippen^ 7 seift ]?e ancheisun hwi^g "Quia in medio

populi polluta labia habentis ego habito." Ant tet is forjn, he seift,

J;et ich wunie among men ]?et suiled hore lippen mid misliche

spechen. Lo hu Godes prophete seift ]?et he was isuiled ];uruh

» beawes. C. T. b bur^Se. T. c Gebocian. A.S. to write down, foretell.

d his borne time. C. • unspennede. C. T.

" Antra deserti teneris sub annis
Civium turmas fugiens, petisti /f^

Ne levi saltern maculare vitam

famine posses." T.
K sei'S hwarforo. C.

JOHN THE BAPTIST SOUGHT SOLITUDE IN THE WILDERNESS". 159

these words, two excellent [moral qualities] * to be carefully ob-
served, which rightly belong to anchoresses. Patience in the former
part ; . and in the latter part, meekness — of mild and meek heart.
For he is patient who beareth patiently an injury that is done him ;
and he is meek who can bear to be evil spoken of. Those whom I
have hitherto mentioned were under the old law : come we now to
the new. "Inter natos mulierum non surrexit major Johanne
Baptista." b

Saint John the Baptist, of whom our Lord saith, that among the
sons of women there never arose a better, taught us openly by his
own actions that solitude is both safe and profitable. For, though
th'e angel Gabriel had foretold his birth, and although he was filled
with the Holy Ghost even within his mother's womb ; and was, by
miracle, born of one barren, and at his birth unbound his father's
tongue to prophesy ; yet, for all this, he durst not dwell among men.
Life appeared to him so dangerous among them ; even if it were on
account of nothing less but of speech alone. And what then did he ?
Young as he was, he fled away into the wilderness, lest he should
defile his pure life with speech. For so it is in his hymn : " Antra
deserti teneris sub annis," &c. He had heard, as it seems, Isaiah
who moaned, and said, " Va3 mihi ! quia homo pollutis labiis ego
sum." c Women, woe is me ! saith the holy prophet, for I am a
man of unclean lips ; and he saith the reason why : " quia in medio
populi polluta labia habentis ego habito." And that is, saith he,
because I dwell among men who have sullied their lips with indis-
creet speeches. Lo ! how God's prophet saith that he was sullied by
living among men.d It is so indeed. For neither gold, nor silver,
nor iron, nor steel, is ever so bright that it will not draw rust from a
thing that is rusty, if they lay long together. Wherefore Saint
John fled from the society of foul men, lest he should be sullied.

• C. T. " words," in the original. b Matt. xi. 11.

c Isaiah, vi. 5. d Ex cohabitatione hominum. MS. Oxon.

J

Xh^V

KEGUL^ INCLUSARUM.

beo uste a among men. So hit is sikerliche. Vor ne beo neuer so
briht gold, ne seoluer, ne iren, ne stel, ]?et hit ne schal drawen rust
of on ]>et is irusted, uor hwon J?et heo longe Hggen togederes.
Vor Jn fleih sein Johan ]>e feolauschipe of fule men, leste he were
isuiled. Ant jet, forte scheawen us J?et me ne mei ]?e vuele fleon,
bute me fleo ]>e gode, he fleih his holi kun icoren of ure Louerde, 7
wende into onliche stude r$e wildernesse.b Ant hwat bijet he J?er ?
He bijet }?et he was Godes baptiste — J?e muchele heihnesse )?et he
heold, ine fuluhte under his honden, J>ene Louerd of heouene, J?et
halt up al J?ene world mid his onesj' mihte ^ J?er J>er ]>e holi )>rum-
nesse scheawude hire al to him r' d ]?e veder in his steuene r' J?e Holi
Gost ine kulure heouwe^ )>e Sune ine his honden. In onliche
stude e he bijet J>eos ]?reo bijeaten f — priuilege of prechur, merit of
martirdom, 7 meidenes mede. peos ]?reo maner men habbeiS ine
heouene mid ouer fulle mede — crune upe crune f ant te eadie Johan
in onliche stude, j?er ase he was, J?eos }?reo astazg of-earnede
him one.

Ure leoue lefdi, ne ledde heo onlich lif ? vHeo nes nohwar ute f
Folio 41 5. auh was biloken ueste r' vor so we iuinde'S. " Ingressus angelus ad
earn, dixit, Aue, Maria, gracia plena, Dominus tecum." pet is, )>e
engel wende in to hire, — )?eonne heo was inne — in onliche stude, al
hire one. Engel to mon ine grunge ne scheawude him neuer ofte.
An oiSer half r' Jmruh ]?et nouhware ine holi write nis iwriten of hire
speche, bute uor h siiSen,(ase is iseid J?eruppe ^ jsutel preofunge is J?et
heo was muchel one, ]>e heold so silence. Hwat seche we oiSre ? A v
O god one were inouh forbisne to alle. He wende him sulf one into
onliche stude, 7 feste ]?er as he was one r3e wildernesse^ vorte
scheawen ]?erbi )?et among monne )?rung ne mei non makien rihte

» ifuled Jjurh bewiste. T. t b wilderne. C.

c anres. T. d limpe'S al to him. C.

• lif. C. f preeminences. C. T.

f meden. C. h fouwer. C.

THE VIRGIN MARY A LOVER OF SILENCE AND SOLITUDE. 161

And further, to shew us that we cannot flee from the bad, without flee-
ing from the good, he fled from his holy kindred, chosen of our Lord,
and went into a solitary place and dwelt in the wilderness. And what
did he gain there ? He gained that he was God's baptist, the high
honour that he held in baptism, under his hands, the Lord of Heaven,
who upholds the whole world with his might ajojje,; when the Holy
Trinity was fully revealed to him, the Father by his voice, the Holy
Ghost in the likeness of a dove, the Son in his hands. In solitude
he acquired these three possessions — the privilege of preacher, the
merit of martyrdom, and the reward of virginity. These three
kinds of men have in heaven a superabundant reward, crown upon
crown ; and the blessed John, when he was in solitude, earned for
himself alone these three dignities.

Our dear lady, did not she lead a solitary life? She was no
where abroad, but was shut up fast, for so we find. "Ingressus
angelus ad earn dixit, Ave, Maria, gratia plena, Dominus tecum : " 8
that is, the angel went in to her ; she was witlun then, in solitude, all
alone. An angel has seldom appeared to man in a crowd. On the
other hand, since it is not any where recorded in Holy Scripture
that she spoke, except four times, j it is a clear proof that she, who
thus kept silence, was much alone. What more do we require ?
jQjjej£ood example may suffice for all. He went himself alone into
a solitary place, and fasted when He was alone in the wilderness ; to
shew thereby that no one can exercise true penitence amidst the
multitude. There, in solitude, it is said that he hungred, to comfort
anchorites who are in want. There he suffered the fiend to tempt
him many ways ; but he overcame him. Also to shew that the

• Luke, i. 28.
CAMD. SOC. T

162 REGULuE INCLUSARUM.

penitence, per in onliche stude him hungrede, hit seift, uorto
urouren ancre Ipet is meseise.a per he jwlede ]?et te ueond uondede
him ueole weis r' auh he ouercom hine. Also uorte scheawen )?et te
ueond fonde'S muchel ]?eo ]?et ledei$ onlich lif, vor onde )?et he haue~S
to ham : auh he is ]>er euer ouercumen. Vor ure Louerd sulf stont
}?er bi J?e b uihte, ^ beldeiS c ham hu heo schulen stonden strongliche
ajein, j jiue'S ham of his strencfte. He, ase holi writ serS, ]?et no
muruhSe, ne noise, ne J?rung of folc ne muhte letten him of his
beoden,d ne disturben him of his god, — he J?auh, no J?e later, hwon
he wolde beon i beoden, he fleih nout one o'Ser men, auh dude jet
his holi deciples,6 j wende one uppon hulles, us to uorbisne, J?et we
schullen turnen bi us sulf, <^ climben mid him on hulles J. J?et is,
]?enchen heie, j leauen lowe under us alle eorSliche ]?ouhtes, J>eo
hwule ]?et we beoiS ine beoden. Powel 7 Antonie, Hilariun <%
Benediht, Sincletice <^ Sare, ^ oiSre swuche, monie men <^ wummen
Folio 42. boSe, uondede sikerlich/ <% underjeten so'Sliche ]?et te bijete of
onliche liue was God icweme, as J?eo }>et duden mid God al ]?et heo
euer wolden. Seint leronime nu leate ser$ bi him suluen, " Quo-
ciens inter homines fui, minus homo recessi." As ofte as ich euer
was, he seift, among men, ich wende from ham lesse mon J>en ich
er was. Vor ]?i, serS ]?e 'Ecclesiasticus, "Ne oblecteris in turbis^
assidua est enim commissio :" J>et is, ne Jmnche )?e g neuer god
among monneh floc^ vor ]?er is euer sunne. Ne seide j?e steftie of—
heouene to Arseinie, "Arseni, fuge homines <^ saluaberis:" Arseni, flih
men ^ tu schal beon iboruwen. Ant eft him com -^ seide, " Arseni,
fuge, tace, quiesce :" ]?et is, Arseni, flih, <^ beo stille, <^ wune stude-
uestliche i sume stude, ut of monne sihiSe. /Xf-C. "^

^

]\u je habbeft iherd, mine leoue sustren, vorbisne of J>en olde '
lawe, ^ ec of )?e neowe ^ hwui je owen onlich lif swuS to luuien r <%

• I ' ' L. -r
» in meseise. C. T. b bi ham i«e. C.

' bealde«. C. beades. T. -1 bonen. C. bones. T.

e hise apostles. C. f witterliche. C. T.

» ne like. C. h monnes. T. muche. C.

HOLY MEN AND WOMEN WHO WERE BENEFITED BY SOLITUDE. 163

fiend tempteth much those who lead a solitary life, for envy that he
beareth towards them : but he is there always overcome. For our
Lord himself standeth by them in the fight, and emboldeneth them
to resist strongly, and giveth them of his strength. The Saviour
himself, as Holy Scripture saith, whom no mirth, or noise, or multi-
tude of people might hinder him from his prayers, nor disturb him in
his holy meditations, — yet, nevertheless, when he wished to be much
in prayer, he fled not only other men, but even his holy disciples, and
went up into hills alone: for an example to us, that we should
retire by ourselves and mount up with him upon hills ; that is, to
meditate on heavenly things, and leave low beneath us all earthly
thoughts, while we are engaged in prayer. Paul and Antony,
Hilarion, Benedict, Syncletica, Sara, and many other such pious
men and women both truly experienced and rightly perceived that
what was gained by a solitary life was pleasing to God ; as persons
who obtained from God whatsoever they wished. Saint Jerome
likewise saith of himself, " Quotiens inter homines fui, minus homo
recessi." As often as I have been among men, saith he, I came
from them less man than I was before. Wherefore saith Ecclesi-
asticus, " Ne oblecteris in turbis ; assidua est enim cominissio : "
that is, Never take pleasure among a multitude of people : for sin is
ever there. Did not the voice from heaven say to Arsenius,
" Arseni, fuge homines et salvaberis : " Arsenius, flee from men,
and thou shalt be saved. And again he came to him and said,
" Arseni, fuge, tace, quiesce : " that is, Arsenius, flee and be quiet,
and dwell constantly in one place out of the sight of men.

Now, ye have heard, my dear sisters, an example out of the Old
Testament, and also out of the New, shewing why ye ought to love
greatly a solitary life; and now, after these examples, hear the

• Arsenius was preceptor to the Greek emperor Arcadius, A.D. 383. He is said to
have heard these words when in prayer, and anxious about the safety of his soul.

164 REGUL.E INCLUSARUM.

efter J?e uorbisnes, ihereiS nu reisuns hwui me ouh for to fleon J?ene
world 1 eihte reisuns et te leste. Ich ham sigge schortliche. NimeiS
J?e J?e betere jeme.

I . pe uorme is sikernesse. Eif a wode liun vrne jeont )>e strete,
nolde ]fe wise bitunen hire inne sone ? Ant Seint Peter sei$ ]>et ]?e
helle liun rengeiS <^ reccheiS a euer abuten, uort te sechen injong,
soule uorte uorswoluwen ^ ^ bit us te beon wakere ^ bisie ine holi
beoden, leste he us kecche.b " Sobrii estote <£ uigilate in oracioni-
bus, quia aduersarius uester, diabolus, tanquam leo rugiens circuit
querens quern deuoret." pis is Seinte Peter's word,0 J?et ich er
seide. Vor J?i, beo^S ancren wise, J>et habbeiS wel bituned ham ajein
]?e helle leun, uorte beon ]?e sikerure.

t »«~

II. pe ofter reisun is J?et hwo J?et here a deorewur3e(licur
Folio 42 1. a deorewurSe) wete, as is bame, in a feble uetles — healewi in one
bruchele glese, nolde heo gon ut of Jminge, bute jif heo were fol?
pis bruchele uetles, J>et is wummone vleschs. [Of J?isse bruchele '
uetles ]?e apostle seiiS, " Habemus thesaurum in istis vasis fictilibus.'y
pe bame — J?et healewi — J?et is, meidenhod ]?et is ]?erinne c' o$er, efter
meidelure, chaste clennesse. pis bruchele uetles d is bruchelure
]?ene beo eni gles r' uor beo hit enes to-broken, ibet ne bi$ hit neuer,
ne ihol ase hit er was, nanmore J?ene gles. Auh jet hit brekeiS mid
lesse ]>ene bruchel gles do. Vor gles ne to-brekeft nout bute sum
}?inc hit arine.6 Auh hit, anonde f meidelure,8 mei leosen his holi-
nesse mid a stinkinde wil. So uorS hit mei gon, 7 lesten so longe r'
auh Jns manere bruche mei beon ibet eft^^Jlunge ase hit was euer
iholest,h ]?uruh medicine ofyschrifte, 7 |;uruh bireousunge. Nu J?e
preoue herof. Sein Johan evangeliste nefde he brude ibrouht horn ?
Nefde he J?o i]?ouht (jif God nefde ilet him), meidenhod uorte uorle-

• rixle«. » lecche. C. T.

' sahe. T. a fetles. T. ^

" rine. C. mine. T. ' ant hit onefent. T. f^-

K ant an meidenhod. C. h al se hal se hit halest wes. C. QJ^

REASONS FOR RETIREMENT FROM THE WORLD. 165

reasons why one ought to flee the world : eight reasons at the least.
I mention them briefly : take the more heed.

I. The first is security. If a raging lion were running along the
street, would not a wise person soon shut herself in ? And Saint
Peter saith that the lion of hell rangeth and raketh always about,
seeking an entrance to devour the soul ; and he commands us to be
watchful and busied in holy prayers, lest he catch us. " Sobrii
estote et vigilate in orationibus, quia adversarius vester, diabolus,
tanquam leo rugiens circuit quaBrens quern devoret."* This is St.
Peter's advice, as I said before. Therefore be ye wise anchoresses,
who have shut themselves up carefully, against the lion of hell, in
order to be the more secure.

II. The second reason is that she who bears a precious liquor or a
precious drink, such as balsam, in a frail vessel — healewi b in a brittle
glass, would not she go out of the way of a crowd, unless she were
a fool ? This brittle vessel is woman's flesh. Of this brittle vessel
the Apostle saith: "We have this treasure in earthen vessels."6
The balsam, the healewi, is virginity, which is therein ; or, after the loss
of maiden honour, chaste purity. This brittle vessel is more brittle than
any glass ; for, be it once broken, it is never mended, nor whole as it was
before, any more than glass. Moreover, it breaketh more easily than
brittle glass doth. For glass breaketh not unless something strike
against it. But with regard to the loss of virginity, its purity may
be lost bv an unchaste wish. So far may it go and last so long :
but this kind of breach may be afterward repaired, and made quite
as whole as ever it was by the remedy of confession and by re-
pentance. Now for the proof of this : Had not St. John the Evange-
list brought home a bride ? Had he not thought, if God had not

» 1 Peter, v. 8.

b Healewi appears here to be identical with balm or balsam : but it does not always
occur in the same sense. Its strict etymological meaning is " health-cup."
c 2 Corinthians, iv. 7.

166 KEGUL^E INCLUSARUM.

osen ? SeoiSen bauh, nes he meiden neuer be unholre ^ auh was
meiden biteiht, meiden uorto witene. " Virginem uirgini com-
mendabat."a Nu, as ich sigge, bis deorewurSe healewi iiSisse
bruchele uetles, bet is meidenhod <^ clennesse in oure bruchele
flesche, bruchelure ben eni gles, bet, jif je weren ifte worldes grunge,
mid a lutel hurlunge b je muhten al uor leosen, ase beo wrecches rSe
worlde, bet hurleiS togederes j to-brekeiS hore uetles, <^ schedeft hore
clennesse. Ant forbi ure Louerd cleopeft bus : " In mundo pres-
suram, in me autem pacem habebitis ^" bileaue'S ]>ene world ^ Game's
Folio 43. to me r' uor J?er je schulen beon ine }?runge ^ auh reste and peis is
in me.

III. pe bridde reisun of be worldes fluhte is be bijeate of heouene. •
pe heouene is swuiSe heih 1 hwo se wule bijiten c hire,d ^ areachen
ber to, hire d is lutel inouh uorte worpen al bene world under hire AM^

uoten. Vor bi alle be halewen makeden of al be worlde ase ane

JL\'
stol e to hore uet, uorto arechen be heouene. pe apostle seift, " Vidi

mulierem amictam sole, ^ luna sub pedibus ejus." pet is Sein
Johannes word euangeliste rSen Apocalipse r' ich iseih, he seift, ane
wummon ischrud mid te sunne, <% bene mone under hire uet. pe
mone waxeft ^ woneft, ^ nis neuer studeuest f ^ bitocneft for bi
worldliche binges bet beoiS, ase be mone, euer ine chaunge. pesne
mone mot te wummon holden under hire uet r' worldliche binges to
treden <^ forhowien, be wule be heouene arechen, <^ beon ber ischrud
mid te softe sunne.

pe ueoriSe reisun is preoue of noblesce <^ of largesse. Noble
men 7 gentile ne bereft nout packes, ne ne uareft nout itrussed mid

* "Virginem matrem virgini commendavit." — MS. Oxon.

b hurtlinge. T. ^urlunge. C. c biwinnen. C.

ll hit. T. e scheomel. C. schamel. T.

'

REASONS FOR RETIREMENT FROM THE WORLD. 167

prevented him, to relinquish maidenhood ? Yet, afterwards, he was
a maiden not the less pure ; and himself a maiden, a maiden was
given in charge to him to keep.a " Virginem matrem virgini com-
mendavit." Now, as I say, this precious balsam in this brittle
vessel is virginity and purity in our brittle flesh, more brittle than
any glass ; which, if ye were in the world's crowd, ye might, from a
slight collision, lose entirely, like the unhappy people in the world
who jostle against each other and break their vessels and shed their
purity. And, therefore, our Lord thus addresses us : " In mundo
pressuram, in me autem pacem habebitis ; " b leave the world and
come to me ; for there ye shall be in the crowd ; but rest and peace
are with me.

III. The third reason for fleeing from the world is the obtaining
of heaven. Heaven is exceedingly .high ; and it is little enough that
she who wishes to gain it and arrive at it should cast all the world
under her feet. Wherefore, all the saints made all the world, as it
were, a footstool to their feet in order reach up to heaven. The
Apostle saith, " Vidi mulierem amictam sole, et luna sub pedibus
ejus." c This is the saying of St. John the Evangelist, in the
Apocalypse ; I saw, saith he, a woman clothed with the sun, and the
moon under her feet. The moon waxeth and waneth, and is never
steadfast ; and is, therefore, a fit emblem of worldly things, which
are, like the moon, ever changing. This moon the woman must
hold under her feet; she must trample upon and despise worldly
things, who wishes to arrive at heaven, and be clothed there with
the true sun.

I V . The fourth reason is, that it is a proof of nobleness and liberality.
Noblemen and gentlemen do not carry packs, nor go about trussed
with bundles, nor with purses. It belongs to beggars to bear bag

St. John, xix. 26, 27. b Ibid. xvi. 33. c Revelation, xii. 1.

IlEGUL^E INCLUSARUM.

•tf

trusseaus,a ne mid purses. Hit is beggares b rihte uorte beren bagge
on bac 1 7 burgeises for to beren purses ^ 7 nout Godes spuse, pet is
lefdi of heouene. Trusseaus, j purses, baggen, 7 packes beo$ alle
eorSliche weolen, ^ worldliche renten.

V. pe vifte reisun is, noble men 7 wummen makieiS large relef.
Auh hwo mei makien largere relef pene pe ofter ? PCO pet seiiS mid
Seinte Peter, "Ecce nos reliquimus omnia 7 secuti sumus te."
Louerd, for te voluwen pe we habbe$ al bileaued. Nis pis large
relef? [jNis pis muchel loaue ? Mine leoue sustren, kinges 7 kai-

Foiioteb. seres habbe'S hore bileoue of oure large relef ; pet w^ habbe$ ileaui ._.^_ .
Louerd, forte uoluwen pe, seiiS Seinte Peter, we habbe'S al bileaued r'
ase pauh he seide, We wulleiS folewen pe rSe muchele genterise of
pine largesse. PU leauedest to oiSre men alle richesses, 7 makedest
relef of al, 7 loaue c so large r' we wulleiS foluwen pe ^ we wulleiS
don al so — bileauen al ase pu dudest, 7 foluwen pe ec on eorSe, 7
ine pet, 7 in oiSerhwat, uorte uoluwen pe ec into pe blisse of heo-
uene, 7 per jet oueral uoluwen pe hwuderward so pu euer wendest,
ase none ne muwen bute one meidenes. "Hii secuntur agnum
quocunque ierit, vtroque scilicet pede ^ in integritate cordis et
corporis."

VI . pe sixte reisun is, hwui je habbeiS pene world ivlowen — fami- .
liaritate : pet is, uorte beon d priue mid ure Louerde. Vor pus he
seiiS bi Osee, " Ducam te in solitudinem, 7 ibi loquar ad cor tuum."
Ich chulle leden pe, he serS, ure Louerd, to his leofmon, into onliche
stude ^ 7 ter ich chulle luueliche speken to pine heorte ^ uor me is \
loS presse. " Ego Dominus : et ciuitatem non ingrediar."

\ < *

» trusses. C. ' b beggilde. C. T.

•' Familiaritate : muche cuftredne, for to be. T.
Deo. MS. Oxon.

c leaue. C. T.
Dcsiderium familiaritatis cum

REASONS FOE RETIREMENT FROM THE WORLD. 169

on back, and to burgesses to bear purses, and not to God's spouse,
who is the lady of heaven. Bundles, purses, bags, and packs are all
earthly wealth and worldly revenues.

V. The fifth reason is, that noble men and women give large alms.
But who may give larger alms than others ? They who say with
St. Peter, " Ecce nos reliquimus omnia, et secuti sumus te." a Lord,
to follow thee, we have left all things. Is not this large alms ? £js

not this leaving much ? My dear sisters, kings and emperors have

;
to follow thee, saith St. Peter, we have left all : as if he had said,

their nourishment b out of your large alms^whicfcfj^ have left. Lord,

We will follow thee in the great nobleness of thy liberality. Thou
didst leave to other men all riches, and gavest alms of all, and hast
left so large remains — we will follow thee ; we will do the same —
leave all as thou didst, and follow thee also on earth, both in this
and in other things, that we may follow thee likewise into the
blessedness of heaven, and there still follow thee every where
whithersoever thou goest, as none may but the pure only. " Hii
sequuntur agnum quocunque ierit," c that is, with both feet — in
purity of heart and of body.

VI. The sixth reason why ye have fled from the world is fellow-
ship ; that is, to be in fellowship with our Lord. For thus he saith by
Hosea, " Ducam te in solitudinem, et ibi loquar ad cor tuum."d I
will lead thee, saith our Lord to his beloved, into a solitary place,
and there I will speak affectionately to thine heart ; for I dislike a
crowd. " I am the Lord ; and I will not enter into the city." e

• St. Matt. xix. 27. b Bigleofa. A.S. ' Revelations, xiv. 4.

d Hosea, ii. 14. • Hosea, xi. 9.

CAMD. SOC. Z

170 REGUL.E INCLDSARUM.

VII. pe seoueiSe reisun is, uorte beon }>e brihture, 1! te brihtluker
iseon ine heouene Godes brihte nebscheft. For je beoiS ivlowen J?ene
world, 7 hudeft ou her uor him. Let ter teken J?et ge beon swifte
ase J?e sunne gleam 1 uor je beoft mid lesu Criste bitund ase ine
sepulcre 7 bibarred, ase he was o$e deore rode, ase is iseid J?er
uppe.

VIII . Ye eihtirSe reisun is uorte habben cwike bone r' 7 lokeiS nu
jeorne hwareuore. pe edmode cwene Hester ]?e bitocneiS ancre r'
uor hire nome ser$ ase muchel ase ihud on Englische leodene. Ase
me ret a in hire boc, heo was the kinge Assuer ouer alle icweme :' 7
Jmruh hire bone he aredde of deaiSe al hire uolc, J?et was to deaiSe
idemed. pes nome Assuer is ispeled eadi, as is er iseid, 7 bitocneiS
God : eadi ouer alle. He jetted Hester ]?e cwene, ]?et is, ]?e treowe
ancre, J?et is riht Hester, }?e is riht ihud — he ihere'S hire, 7 gette'S
hire alle hire bonen^ 7 schgjiw_£S ]?uruh ham J?et muche uolc, 7
monie schulden beon uorloren,b }?et beo^ ]?uruh j?er ancre bonen
iboruwen, ase weren Jmruh Hesteres. Uor hwon j?et heo beo
Hester, 7 holde hire ase Hester dude, Mardocheus doubter. Mar-
docheus speleft, " amare conterens impudentem ^ " J>et is, bitterliche
to-tredinde ]?ene schomelease. Schomeleas is ];e moniO'Ser )?eo -
wummon ]?et deiS eni untoweschipe, o^5er seiiS, biuoren ancren. Eif
eni J?auh so do, 7 heo breke bitterliche his untowe word, o$er his fol
deden r' to-trede ham isigge, anonriht mid unwur~Se tellunge.
peonne is heo Hester, Mardochees doubter, bitterliche te-tredinde
J?ene schomelease. Bitterluker ne betere ne mei heo ham neuer

Folio 44. broken }?en is iteiht peruppe, mid, " Narraverunt mihi ^" oiSer mid
tisse uers : " Declinate a me maligni, et scrutabor mandata Dei
mei :"' and wende inward anon touward hire weouede ^ 7 holde hire
et home, ase dude Hester |?e ihudde. Semei, as hit telleiS ine
regum, hefde deaft ofearned : c auh he cried merci, 7 Salomon for^ef

" red. C. redes. T.

k 1 sauue'S Jmrh ham muche folc. moni schulde beo forloren. C. T.

« ofserued. C. T.

A TRUE ANCHORESS COMPARED TO QUEEN ESTHER. 171

VII. The seventh reason is, that ye may be the brighter, and may
behold more clearly God's bright countenance in heaven ; because ye
have fled from the world, and hide yourselves here for his sake. Yet
more, there ye shall be swift as the sunbeam ; because ye are shut up
with Jesus Christ as in a sepulchre, and imprisoned, as he was, on
the precious cross, as was said above.

VIII. The eighth reason is, that your prayers may be fervent
And now consider attentively why the meek Queen Esther — who be-
tokeneth anchoress, for her name signifieth as much as hidden in
English speech — as we read in her book, was more pleasing than all
others to King Ahasuerus ; and through her prayer he freed from death
all her people, who were doomed to death. Ahasuerus is interpreted
" blessed," as is said before, and betokeneth God, blessed above all.
He granteth to Esther the queen, that is, the true anchoress, the right
Esther, who is really hidden — he heareth her and granteth all her
petitions, and sheweth thereby that much and many people would
have been lost who are saved through the prayers of anchoresses, as
they were through Esther's, when they are like Esther, and conduct
themselves as Esther the daughter of Mordecai did. Mordecai
signifieth "amare conterens impudentem," that is, bitterly trampling
upon the shameless. Shameless is the man or the woman that doth
or saith any thing indecent before an anchoress. If, however, any
one do so, and she interrupt bitterly his improper speech, or his
foolish deeds, let her trample upon them, I say, at once, with con-
tempt Then is she Esther, Mordecai's daughter, bitterly trampling
upon the shameless. More bitterly nor better she cannot interrupt
than is said above,* with the words "The wicked have told me
foolish tales," &c. or with this verse, " Depart from me ye malignant,
and I will search the commandments of my God ;"b and let her go in-
ward immediately toward her altar, and keep at home, as did Esther
the hidden. Shemei, as we are told in the Book of Kings, had deserved

• Page 97. " Psalm cxix. 115.

172 REGIUS INCLUSARUM.

hit him, J>auh ]?uruh swuche uorewarde J?et he heold him et horn ine
Jerusalem, ase he wunede, 7 hudde* him in his huse^ 7 jif he
ouhwuder wende ut, swuc was )?et foreward, )>et he were eft al ful 7
to deai5e idemed. He, )?auh, brec foreward Jmrnh his unselukSe r'
7 his }?relles etfluwen him 7 etbreken him ut, 7 he uoluwe ham 7
wende ut efter ham. Hwat wiltu more ? He was sone iwreied b to
Folio 44 b. J>e kinge Salomon 1 7 for ]?et foreward was ibroken, he was idemed
to deaiSe. Understonde'S jeorne )?is, mine leoue sustren : Semei
bitocneft ]>e utwarde ancre — nout Hester J?e ihudde. Vor Semei
seiiS audiens,c J?et is, iherinde, on ure leodene t' ]>et is, );e ancre ]>et
haueft asse earen, longe, uorte iheren ueor ^ J>et is, axjnde efter
ti"Singes.d Semei^was in Jerusalem uorte huden hire)]?erinne,e jif
he wolde libben. pis word Jerusalem, spele'S sihrSe of peis/ 7
bitocne'S ancre hus r' vor ]?erinne ne }>erf heo iseon bute peis g one.
Ne beo neuer Semei, J?et is, ]?e recluse, so swuiSe agult h touward ]?e
so^e Salomon, ]?et is, ure Louerd. Holde hire et home, ine Jeru-
salem, }?et heo nowiht ne wute1 of the worldes baret, 7 Salomon
jetted hire blrSeliche his ore. Auh jif heo entermeteiS hire of
Jnnges wi^uten, more J?en heo J?urue,k 7 hire heorte beo wiftuten,
]?auh, ase a clot of eorSe, ]>et is, ]?auh hire licome beo wiiSinnen }>e
uour woawes, heo is iwend mid Semei vt of Jerusalem, al so ase he
dude, efter his ]?relles. peos )>relles beoiS hire e'Sele vif wittes, ]?et
schulden beon et home, 7 seruen hore lefdi. peonne Ijgo, serue^ wel
J>e ancre hiore lefdi hwon heo noteiS ham alle wel in hire soule neode :
hwonne ]?e eien is oiSe boc, ofter o sum o^er god r' }>e earen to Godes
wordes t' ]?e muiS to holi beoden. Ant jif heo wit ham vuele, 7 let
ham Jmruh jemeleaste, etfleon hire seruise, 7 foluwen ham utwardes
mid hire heorte — ase hit biualleiS euere mest ]?et go ]?et wit ut ]>e

11 wunene -j dude. T. t> forwreied. T. forwreijet. C.

c rumores audiens. MS. Oxon. «• -^ hercniS efter ut runes. C.

e Semeis sftnd/* was in Jerusalem, ^ he schulde in huiden him. ~T

! stude of pes. T. sichSe of gri^. C.

* gri«. C. h forgult. C. T.

' ne wite. T. nute. C. k >ur^5e. C. t»urte. T.

A WORLDLY ANCHORESS COMPARED TO. SHEMEI. 173

death: but he implored mercy, and Solomon forgave him, yet upon
the condition that he should keep at home in Jerusalem where he
dwelt, and hide himself in his house ; and if he went forth any
whither, such was the covenant, that he should then be again guilty,
and condemned to death. He unfortunately, however, brake the
covenant ; for his bond-servants ran away and escaped from him,
and he pursued them and went out after them.8 What wouldest
thou more ? He was soon betrayed to King Solomon, and because
the covenant was broken, he was doomed to death. Understand
this well, my dear sisters : Shemei betokeneth the outward anchoress ;
not Esther the hidden. For Shemei signifieth " audiens," that is,
hearing, in our language; and it means the anchoress who hath
ass's ears, long, to hear from far ; that is, asking after tidings.
Shemei was in Jerusalem, upon condition of hiding himself
therein, if he wished to live. This word, Jerusalem signifieth
" sight of peace," and betokeneth a monastery ; because nothing
ought to be seen therein but peace only. Never let Shemei, that is,
the recluse, so greatly offend the true Solomon, that is, our Lord.
Let her stay at home in Jerusalem, that she may know nothing of
the turmoil of the world; and Solomon will gladly grant her his
grace. But, if she intermeddle with external things more than she
need, and her heart be without ; though her body, like a clod of
earth, be within the four walls, she is gone forth with Shemei, out
of Jerusalem, just as he did after his bond-servants. Those bond-
servants are her five natural senses, which ought to be at home and
serve their lady. Then she serveth well the anchoress lier lady,
when she useth them all rightly for the profit of her soul, when
the eyes are upon the book, or upon some other good work, the
ears attentive to God's words, the mouth in pious prayers. And
if she guard them ill, and let them, through heedlessness, run away
from her service, and follow them abroad with her heart — as it most
frequently happens that if the sense go out the heart goeth out after

» 1 Kings, ii. 36—46.

174 . REGULJfi INCLUSARUM.

heorte geft ut efter — heo brekeft Salomon uoreward, mit te unseli
Semei, and is to deafte idemed.

UorJ>ui, mine leoue sustren, ne beo je nout Semei, auh beoft
Hester ]>eo ihudde, 7 je schulen beon iheied ifte blisse of heouene.
Folio 45. Vor J?e nome of Hester ne seift nout one, " abscondita," )>et is, nout
one ihud, auh deft J?er teken, " eleuata in populis," ]?et is, iheied ine
uolke r' 7 so was Hester, ase hire nome cwiddeft a — iheied to cwene,
of one poure meidene. fyisse worde, Hester, beoft hudunge 7
heinesse bofte iueied togederes ^ ant nout one heinesse, auh heinesse
^f folke, vorte scheawen softliche J?et heo b |?et hudeft ham ariht in
hore ancre huse, heo schulen beon ine heouene, ouer ofter kunnes
folke, wurftliche iheied. Bofte Hesteres nome 7 hire heiunge
preoueft soft ]?et ich sigge. An ofter half, understondeft J?et je beo^
in Jerusalem ^ 7 tet je beo^ ivlowen to chirche griiSe ^ uor nis non
of ou ]?et nes sume chere Godes ]?eof. Me awaiteiS ou, ]?et wute je
ful jeorne, wi^uten, as me deft J?eoues ]?et beoft ibroken to chirche.
Auh holdeiS ou ueste inne:' nout te bodi one, uor }?et is J?et unwurfteste,
auh ower vif wittes, 7 te heorte ouer alle J?ing, 7 al J?er J?e soule lif
is.c Vor beo lieo bistepped d ]>er ute, nis ]?er ];eonne buten leden
hire uorS touward e ]?e waritreo of helle. Beoft of dredde, 7 offeared
of eueriche monne, al so ase |?e ]?eof is, leste he drawe ou utward,
]?et is, biswike ou o sume wise, 7 awaitie uorte worpen upon ou his
,.-crokes.f Bisecheft jeorne God, ase ]?eof J>et is ibroken to chirche,
]>et he wite 7 wardie ou urom g alle ]?eo ]?et ou awaite'S. Cheatereft
ouwer beoden euere, ase sparuwe deft }?et is one. Vor J?5s one is
iseid of onliche Hue, 7 of onliche stude, J?er me mei beon Hester J>e
ihudde r' ut of J?e worlde i' 7 don betere |?ene ine )?runge euerich
gostlich bijeate^ 7 for )?i efneft Dauid ancre to pellican, J>et let
onlich lif, aut to sparuwe, ]?et is one.

* cu'Se'S. C. cwiiSS. T. b J^eo. C. teo. T.

c is inne. T. d bitrappet. T. bitreppet. C.

c touward te galheforke. T. galcforke. C.

' hore clokes. T. hise clecbes. C. B wiiS. T. C.

ANCHORESSES LIKE CRIMINALS FLEEING TO SANCTUARY. 175

it — she breaketh Solomon's covenant, with the unfortunate Shemei,
and is doomed to death.

\Vherefore, my dear sisters, be not ye Shemei, but be Esther
the hidden, and ye shall be exalted in the blessedness of heaven.
For the name of Esther signifieth not only " abscondita," that is,
not only hidden, but, moreover, " elevata in populis," that is,
exalted among the people ; and Esther, as her name saith, was so
exalted to be queen from being a poor maiden. In this word Esther,
hiding and highness are both conjoined ; and not highness only, but
highness among people, to shew truly that thev^who hide themselves
rightly in their monastery, shall be worthily exalted in heaven above
other people. Both Esther's name and her exaltation prove what
I say to be true. And now, consider that ye are in Jerusalem ;
and that ye have fled to the sanctuary of the church ; for there is not
one of you who has not, at some time, been a thief against God.
Men are waiting for you, of that be ye well assured, without, as
they do for thieves who have fled for refuge to church. But keep
close within, not only your body, for that is least worthy, but your
five senses, and your heart above all, and that in which is all the
life of the soul. For, if it has stepped without, it has then only to
be led forth toward the gallows-tree of hell. Be in fear and dread
of every man, as much as the thief is, lest he draw you without,
that is, deceive you in some way, and lie in wait that he may lay hj§
clutches upon you. Fervently pray to God, like a thief who has
fled for refuge to the church, to keep and protect you from all those
who lie in wait for you. Be always chirping your prayers, as the
sparrow doth that is alone. For this word, alone, is said of solitary
life, and of a solitary place, where one may be Esther the hidden —
out of the world — and acquire, better than in the crowd, every
spiritual good ; and, therefore, David compareth an anchoress to the
pelican, which leads a solitary life, and to the sparrow, that is alone.

176 REGUL^E INCLUSARUM.

Folio 45 b. Sparuwe haueiS jet one kunde )>et is swuiSe biheue to ancre, )?auh
me hit hatie, ]>et is )?et fallinde vuel. Vor muche neod is ]?et ancre,
of holie liue, 7 of heie, habbe ]?et fallinde vuel. pet vuel ne sigge
ich nout J>et me so cleopeiS ^ auh fallinde vuel ich cleopie licomes
sicnesse, oiSer temptaciun of licomes fondunge,a hwar J?uruh hire
Jmnche J?et heo ualle aduneward of holie heihnesse. Heo wolde
elles awilegen,b ofter leten to wel of hire suluen, 7 so iwurSen to
nout. pet fleschs wolde awiligen 7 bicomen to ful itowen touward
hire lefdi, jif hit nere ibeaten r' 7 makien sic J?e soule, jif sicnesse ne
temede ]?et bodi mid vuele, ne J?ene gost mid sunne. Of nouiSer of
hore nere sec, ase hit bituneiS ° selde, horhel wolde awakien r' ]>et is,
)?e meste dredful secnesse of alle secnesses. Eif God fondeiS ancre
mid eni vuel wiiSuten^ o^er, ]?e ueond wiiSinnen mid gostliche
rnrSeauwes, ase prude, wre'S^e, onde, oiSer mid flesches lustes — heo
haueiS ]?et fallinde vuel, ]>et me sei^ ]?et is sparuwe vuel. God hit
wule, uor}?ui ];et heo beo euer edmod ; 7 mid louh holdunge of hire
suluen, valle to ]?er eorSe, leste heo beo prud.

J\u we hurteiS,d leoue sustren, to the ueoriSe dole, ]?et ich seid
schulde beon of feole uondunges. Vor ]?er beoiS uttre H inre; 7
ei$er is moniuold. Salue ich bihet to techen ou tojeines ham, 7
bote ; ^ hwu hwose haueft ham mei gederen of J?isse dole froure 7
cumfort ajeines ham alle. pet ich, Jmruh J>e lore of }?e Holi Goste,
mote holden ou voreward, he hit jettie e me Jmruh ower bone. ^

secnesse ~\ oiSer flesches fondunges. C. b awilden. C.

tune«. C. d hitteS [hwet]. C. hurten. T.

getti [graunte]. 70^"^

A SENSE OF FRAILTY NECESSARY TO HUMILITY. 177

The sparrow hath yet another property which is very good for an
anchoress, although it is hated : that is, the falling sickness. For
it is very necessary that an anchoress of holy and highly pious life
have the falling sickness. I do not mean the sickness which is
commonly so called ; but that which I call falling sickness is an
infirmity of the body, or temptation of carnal frailty, by which she
seems to herself to fall down from her holy and exalted piety. She
would otherwise grow presumptuous, or have too good an opinion
of herself, and so come to nothing. The flesh would rebel and
become too insubordinate towards its mistress, if it were not beaten,
and would make the soul sick, if sickness did not subdue the body
with disease, nor the spirit with sin. If neither of these were sick —
which is seldom the case — pride would awaken, which is the most
dangerous of all sicknesses. If God try an anchoress with any
external evil; or, the enemy within, with spiritual disorders, as
pride, wrath, envy, or with the lusts of the flesh, she hath the
falling sickness, which is said to be the sparrows' infirmity. God
so wills it, in order that she may be always humble ; and, with low
estimation of herself, fall to the earth, lest she become proud.

Now, dear sisters, we hit upon the fourth part, which I said
should be of many temptations. For there are external and internal
trials, and many sorts of each. I promise to teach you a safeguard
against them, and a remedy ; and how any one who hath them may
gather, from this division, comfort and consolation against them all.
That I, by the teaching of the Holy Spirit, may keep my engage-
ment to you, may He grant to me through your prayer.

CAMD. soc. 2 A

178 REGUL32 INCLTJSARUM.

[Incipit QUARTA PARS hujus operis, quge est de multis
temptationibus exterioribus et interioribus.] a

Folio 46. ]\"e wene non of heie liue bet heo ne beo itempted. More beo$
be gode bet beo$ iclumben an heih itempted ben beon be woke : b 7
bet is god riht. Vor euer so be hul is more T^herre, so be wind is
more beron. Se be hul is more 7 herre of holie liue 7 of heie, se be
ueondes puffes, bet beo~S be windes of fondunges, beoS strengure
beron 7 more. Eif eni ancre is bet ne veleft none uondunges, swuS
drede hire rSet point, bet heo beo ouer muchel 7 ouer swufte ivonded.
Vor so Seint Gregorie ser3 : " Tune maxime impugnaris, cum te
impugnari non sentis." Sik mon haue~S two swu'Se dredfule aestaz :
bet on is hwon he ne iveleiS nout his owune sicknesse ^ 7 for bi he
ne secheft nout leche, ne lechecraft ^ ne ne aske'S none inonne red, 7
astorue'S uerliche er me lest wene. pis is be ancre bet not nout
hwat is fondunge. To beos spekeS be engel iiSe Apocalipse, 7 seiiS,
" Dicis quod dives sum, 7 nullius egeo, 7 nescis quod miser es, 7
nudus, 7 pauper, 7 cecus." pu seist bet te nis no neod medicine •
auh bu ert blind iheorted, 7 ne isihst nout hwu bu ert poure 7 naked
of holinesse, 7 gostliche wrecche. pet ofter dredful aestat bet te
sike haueiS is al urommard bisse. pet is hwon he ivele'S so muchel
anguise bet ne ne mei rSolien bet me hondle his sor, ne bet me hine
heale. pet is sum ancre bet iveleiS so swuiSe hire uondunges, 7 is
so sore of-dred of ham, bet no gostlich cumfort ne mei hire gledien, ne
makien hire to understonden bet heo muwe 7 schule buruh ham be
betere beon iboruwen. Ee, ne telleiS hit i~Se gospelle bi God sulf
bet te Holi Gost ledde ure Louerd into onliche stude to leaden onlich

Foho 46 J. ijf for to J-JQQJJ itempted of be unwine, of helle ? Auh his temptaciun,
bet ne muhte sunegen,0 was one wiiSuten sunne.

-

MS. Oxon. b wake. T. C. ' 1> ne muhte mine him. T.

PART IV. OF TEMPTATIONS. 179

[Here beginneth the FOURTH PART of the work, which is con-
cerning many temptations, external and internal]

Let not any one of remarkably pious life think that she may not
be tempted. The good, who have reached a high degree of virtue,
are more tempted than the frail : and there is good reason for it ;
for the greater and higher the hill is, there is the more wind upon it.
As the hill of holy and pious life is greater and higher, so the fiend's
puffs, which are the winds of temptations, are stronger thereon and
more frequent. If there is any anchoress who feeleth no tempta-
tions, let her dread greatly on that point, lest she should be too
much and too strongly tempted. For so saith St. Gregory : " Tune
maxime impugnaris, cum te impugnari non sentis." A sick man
hath two alarming states. The one is when he doth not feel his own
sickness ; and therefore seeketh not a physician nor medicine, nor
asketh any man's advice, and dieth suddenly before any one ex-
pecteth it. This is the anchoress who does not know what
temptation is. To such the angel speaketh in the Revelation, and
saith : " Dicis quod dives sum, et nullius egeo ; et nescis quod miser
es, et nudus, et pauper, et caecus." a Thou sayest that thou needest
no medicine ; but thou art blind-hearted, and seest not that thou art
poor and naked of holiness, and spiritually wretched. The other
alarming state which the sick man hath, is quite the opposite of this.
It is when he feeleth so much pain that he cannot bear that any one
should touch his sore, or apply a remedy to it. This is an anchoress
who feeleth her temptations so forcibly, and is so sore afraid of them,
that no spiritual comfort can gladden her, nor make her to under-
stand that she may and shall, through them, be the better saved.
Nay, is it not recorded in the Gospel by God himself, that the Holy
Spirit led our Lord into a solitary place to lead a solitary life, that
he might be tempted of the hellish adversary ? But his temptation,
who might not sin, was alone without sin.

• Revelation, iii. 17.

180 REGUL^ INCLUSARUM.

UnderstondeiS beonne an alre uormest, leoue sustren, bet two
manere temptaciuns — two kunne uondunges — beoiS r' vttre 7 inre 1
7 boiSe beo^S feoleuold. Vttre uondunge is hwarof cumeiS likunge
ofter mislikunge, wrSuten o'Ser wrSinnen. Mislikunge wrSuten —
ase sicnesse, meseise, scheome, vnhep, 7 euerich licomliche derf bet
eileiS be vlesche. Mislikunge) wiSinnen — ase heorte sor, grome, 7
wre'SiSe. Also onont bet heo is a likunge wiftuten, ase licomes heale, (r**

>-^"v_ - - _»— ^-J3^-

mete, drunch, 7 cloth inouh, 7 eueriches flesches eise anontb swuche
Binges. Likunge wiiSinnen — ase sum uals gledschipe, o'Ser of monne
hereword, oiSer jif me is iluued more J?en anoiSer, 7 more ioluhned,c
more idon god, o'Ser menske. peos dole of }?isse temptaciun J?et is
uttre icleoped, is swikelure J?en J?e o^Ser half. Bo$e beoiS J?auh o
temptaciun t' 7 eiiSer wii5innen 7 wrSuten, boi5e of hire two dolen.
Auh heo is uttre icleoped, uor heo is euer oiSer of ]?ing d wiiSuten
o'Ser of ]>ing wiiSinnen, 7 te uttre ]?ing is J?e uondunge. peos
fondunges cume'S oiSerhules of God, 7 ofterhules of mon ^ fondunge
of God — ase of frendes deaiSe, 7 sicnesse on ham, ofter o Jn sulf ^
pouerte, mishep, 7 ofter swuche f heale also and eise. Fondunge of
mon — ase mislich wouh,e o'Ser of worde oiSer of werke, o J>e, oiSer
o)?ine : alse hereword, o'Ser goddede. Jteos cume'S also of God, auh
nout ase doiS ]?e oiSre, wi^uten euerich middel ^ auh mid alle he
uonde^ mon hu he him drede 7 luuie. Inre vondunges beoiS mis-
Folio47. liche: un^eauwes, oiSer lust touward ham:' oiSer swikele J?ouhtes?
]?et J?uncheiS f ]?auh gode. peos inre vondunges kumei5 of J>e ueonde,
o'Ser of ]?e worlde, 7 oiSerhwule of ure vlesche. To J?e uttre tempta-
ciun is neod pacience, )>et is J?olemodnesse. To J?e inre is neod
wisdom 7 gostlich strenc'Se. We schulen nu speken of be uttre
vondunge, 7 techen be bet habbe^ hire, hu heo muwen, mid Godes
grace, ivinden remedie; bet is elne, ajeines hire to vrouren ham
suluen.

• is ipinet. T. ^ b on euent. T. « mare ileuct. T.

d is eauer cwint. C. * ase mislicunge of )>ocht. C. ' semen. ^

TEMPTATIONS OUTWARD AND INWARD. 181

Know then, dear sisters, first of all, that there are two sorts of
temptations — two kinds of trials — external and internal — and both
are manifold. External temptation is that from which come things
pleasing or displeasing — without or within. Displeasing without —
as sickness, want, shame, mishap, and every bodily hurt that is
painful to the flesh. Displeasing within — as grief of heart, anger,
and wrath. Likewise, in regard to what is pleasing without — as
health of body, food, drink, and sufficient clothing, and every thing
of this kind that is agreeable to the flesh. Pleasing without — as
any false joy, either from the praise of men, or if one is more
beloved, more caressed, more benefited, or honoured than another.
The part of this temptation which is called exterior is more
deceiving than the other part. Both are, however, one temptation ;
and each within and without — both of them two parts. And it is
called exterior, because it is always either of a thing without, or of a
thing within ; and the exterior thing is the temptation.* These
temptations come sometimes from God, and sometimes from man.
Temptation from God — as the death of friends, arid the sickness of
them, or of thyself, poverty, mishap, and such things, also health
and wealth. Temptation from man — as any kind of wrong, either
by word or deed to thee or thine ; likewise praise, or deed of
kindness. These come also from God, but not as the others do,
without any intermediate cause ; and with all of them he trieth man,
to find how he fears and loves him. Inward temptations are of
various kinds — immoral indulgences, or the desire of them, fraudu-
lent designs which, nevertheless, seem just. These inward tempta-
tions come from the devil, or from the world, and sometimes from
our flesh. To resist the outward temptations, there is need of
patience, that is, of meek resolution. To resist the inward, there is
need of wisdom and spiritual strength. We are now to speak of the
outward temptation, and to teach those who are subject to it how

• "Ambao sunt interius et exteriua; sed vocatur exterius quia est in re vel de re exterior!;
et res dicitur temptatio." — MS. Oxon.

182 REGUL.E INCLUSARUM.

" Beatus uir qui suffert temptationem 1 quoniam cum probatus
fuerit, accipiet coronam vitae quam repromisit Deus diligentibus se."
Eadi is he oiSer heo, 7 iseli, ]>et haueft ];olomodnesse in temptaciun r'
vor hwon heo is ipreoued, hit seiiS, heo schal beon ikruned mid te
crune of Hue J>et God haueft bihoten his icorene. Hwon heo is
ipreoued hit seift : a wel a is hit iseid r' Vor al so preoueft God his
icorene ase ]?e goldsmiiS fondeft ]>et gold ifte fure. pet false gold
vorwurSeiS berinne r' 7 tet gode gold kumeiS ut brihtere. Sicnesse is
a brune, vorte pollen hot.b

Sicnesse J?et God send t' auh nout bet sum keccheft c Jmruh hire
owune dusischipe. {_ Vor moni makeft hire sec buruh hire fol -
herdischipe r' auh }>is miscwemeiS God. Auh sicnesse }>et God sent]
deft ]?eos six Binges — wascheft ]?eo sunnen J?et weren er iwrouhte ^
wardeiS d to jein ]?eo J?et weren e touwardes ^ preoueft pacience ^
halt irie edmodnesse ^ 7 mucheleft ]?e mede r' 7 efneft ]?ene J?olemode
to martir. PUS is sicnesse soule leche/ 7 salue of hire wunden, 7
scheld, ]?et heo ne kecche'S mo, ase God seift ]?et heo scholde, jif
sicnesse g hit ne lette. Sicnesse makeft mon to understonden hwat
Folio 47 b. he is, 7 to icnowen him suluen, 7 ase god meister, bet mon vorte
leornen wel hu mihti is god, 7 hu vrakel is ]?e worldes blisse. Sic-
nesse is ]?e goldsmiiS )?et r3e blisse of heouene ouerguldeft ]>ine crune.
So ]?e sicnesse is more, se J?e goldsmrS is bisegure ^ 7 so lengre heo
ilest, se he brihteft hire swufture ^ vorte beon martirs efning, ]?uruh
a wilninde h wo. Hwat is more grace to j?eo ]?et hefden ofearned be
pinen of helle world a buten ende? Nolde me tellen him alre
monne dusigest, ]?et forsoke enne buffet, uor one speres wunde — ane

* for wel. b — hat; ach nan fur ne clenseS >e gold, as hit deft J>e saule. C.
c leche'S. C. ekes. T. d weorneS. C.

f beo$. C. i saulene heale. C.

* S«rf "ere sechnesse -). C. h hwilinde. C. •^(/J^.^JL

I tsY~p4\f*s*4

\

GOOD EFFECTS OF SICKNESS. 183

they may, with God's grace, find a remedy ; namely, self-command,
to support them under it.

'JtJeatus vir qui suffert tentationem, quoniam cum probatus
fuerit, accipiet coronam vitas, quam repromisit Deus diligentibus se." a
Blessed is he, or she, and happy, who hath patience in temptation ;
for when she is tried, it is said, She shall be crowned with the crown
of life, which God hath promised to his elect. When she is tried,
it is said — and it is well said — For God so trieth his elect, as the
gold in the fire. The false gold perisheth therein, but the good gold
cometh out brighter. Sickness is a fire which is patiently to be
endured [but no fire so purifieth the gold as it doth the soul] ,b

Sickness which God sends ; but not that which some catch
through their own folly. ^JFor many make themselves sick through a^A^M"1**'.
their fool-hardiness : and this displeaseth God. But the sickness ')u '
which God sends' doth these six things: it washeth away the sins
that have been formerly committed ; it guardeth against those that
are likely to be committed ; it trieth patience ; preserveth humility ;
increaseth the reward ; and maketh the patient sufferer equal to a
martyr. Thus is sickness the physician of the soul, and heals its
wounds, and protects from receiving more ; as God saith that it
should, if sickness did not prevent it. Sickness maketh man to
understand what he is, and to know himself; and, like a good master,
it corrects a man, to teach him how powerful God is, and how frail
is the happiness of this world. Sickness is the goldsmith who, in
the blessedness of heaven, gildeth thy crown. The greater the
sickness is, the busier is the goldsmith ; and the longer it lasteth,
the more exceedingly doth he brighten it ; that they may be equal
to martyrs through temporal suffering. What greater favour can
there be to those who had deserved the pains of hell world without
end ? Would not he be accounted of all men the most foolish, who
refused a buffet, instead of a spear's wound — a needle's pricking, for

» St. James, i. 12. b T. C.

184

1NCLUSARUM.

L£

beat

nelde prikunge, uor ane bihefdunge — ane beatunge, uorte beon
anhonged a on helle waritreo world a buten ende ? God hit wot,
leoue sustren, al J>et wo of J?isse worlde iefned to helle alre leste pine,
al nis bute ase bal pleowe.b Al nis nout so muche ase a lutel fteawes
drope ajean J?e brode see, 7 alle ]>e worldes wateres. pe ]>et mei
J?eonne etsterten J?et ilke grislich wo, 7 ]?eo atelichc pinen, J;uruh
sicnesse J?et ageft, Jmruh eni vuel }>et her is, seliliche mei heo siggen.

An ofter half, leorneft her moniuolde urouren ajan }?e uttre
vondunge, ]?et cumeft of monnes vuel : vor ]?eos }?et ich habbe iseid
of, is of Godes sonde. Hwose euer mis-seift J?e, ofter mis-deft ]?e,
nim jeme 7 understond ]?et he is ]>i uile,d 7 uileft awei al J?i rust, 7
al }?i ruwe of Jnne sunnen ^e 7 he uretf him suluen, weilawei ! ase J?e
uile deft ^ auh he makeft ]?e smefte, ant brihteft ]jine soule.

An ofter wise, ]?ench jet J>et hwose euer hermeft ]?e, ofter eni wo -,
deft }?e, scheome, grome, ofter teone — ]?ench J?et he is Godes jerd, 7
Folio 48. tet God bet J?e mid him, 7 chasteft, ase ueder deft his leoue child,
mid ter jerde. Uor so he seift ]?et he deft, ]?uruh sein Johannes
muft, ifte Apocalipse : " Ego quos amo arguo et castigo." Ne bet
he nenne mon bute hwamso he luueft, 7 halt for his childe, nanmore
]>en Ipu woldest beaten a ureomede * child )?auh hit agulte. Auh, ne
lete he nout wel of J>et he is Godes jerde. Vor ase J?e ueder hwon
he haueft inouh ibeaten his child, 7 haueft ituht hit wel, he worpeft
J?e jerd into )?e fare ^ uor heo is nouht nanmore ^ al so J?e ueder of
heouene, hwon he haueft ibeaten wel mid one unwreste monne ofter
wummon his leoue child uor his/gode,h he worpeft ]?e jerd into j?e
fure of helle r7 ]>et is, )?en unwreste mon. Vor ]n he seift elles
hwar : " Mihi vindictam, et ego retribuam ^ " ]?et is, min is J?e

• a lute beatinge for a henginge. T.

c efleliche. C. atterliche. T.

' of \>\ ruchge sunnen. C. ti ruhe of sunne. T.

K fremde. T.

b bute a ploje. C.

d — file, •$ lorimers habben. T.

' frettes. T.

h gulte. T.

MAN'S WICKEDNESS A CHASTENING ROD IN GODJS HAND. 185

a beheading — a beating, instead of being hanged on the gallows
of hell, world without end ? God knows, dear sisters, all the woe
of this world compared to the very least pain of hell is nothing but
ball-play. It is all not so much as a small drop of dew to the broad
sea and all the waters of the world. She, therefore, who may
escape that fearful state of suffering, and those awful pains, through
a sickness that passeth away, through any evil of the present life,
may call herself happy.

On the other hand, learn now many remedies against the out-
ward temptation, which proceeds from the wickedness of man. For
that of which I have already spoken is of God's sending. Whoso-
ever harmeth thee by word or deed, consider and understand that he
is thy file, and fileth away all thy rust, and all the roughness of thy
sins ; and though he wears himself away, unhappy man ! as the file
doth, yet, he maketh thee smooth and brighteneth thy soul.

Again, reflect, that whosoever harmeth thee, or inflicteth upon
thee any wrong, shame, anger, or suffering — reflect, that he is God's
rod ; and that God beats thee with him, and chasteneth, as a father
doth his dear child, with the rod. For thus he saith that he doth,
by the mouth of St John, in the Revelation,* " As many as I love,
I rebuke and chasten." He beateth no man but him whom he
loveth and accounteth his child, any more than thou wouldst beat a
strange child, though it were naughty. But, let him not think well
of himself because he is God's rod. For, as the father, when he
hath sufficiently beaten his child, and hath well chastised him,
casteth the rod into the fire, because he is naughty no longer ; so,
the Father of Heaven, when he, by means of a bad man or wroman,
hath beaten his dear child for his good, casteth the rod, that is, the
bad man, into the fire of hell. Wherefore, he saith in another place ;
" Mihi vindictam, et ego retribuam ; " that is, Mine is vengence, and
I will repay ; as if he had said : Avenge not yourselves, nor bear ill
will, nor curse when any one offends you, but immediately reflect

• iii. 19.
CAMD. SOC. 2 B

Folio 48 &.

186 REGULvE INCLUSARUM.

wreche, 7 ich chulde a jelden * ase J?auh he seide, Ne wrekie ge nout
ou suluen, ne ne grucclie je nout, ne ne warien hwon me agulteft
to ou r' auh J?encheiS anon J?et he is ower uederes jerde, 7 J?et he
wule jelden him jerde seruise. And nis ]?et child fulitowen J>et
schrepe~Sb agean, 7 bit upon ]?e jerde? Auh J?et debonere child
hwon hit is ibeaten, jif J?e ueder , hat hit, cussed J?e jerd. And je
don al so, mine leoue sustren f1 vor so hat owr ueder ou, J>et je
cussen, nout mid mu'S, auh mid luue of heorte, J>eo )?et he ou mide
beateft. "Diligite inimicos vestros^ benefacite hiis qui oderunt
vos ^ 7 orate pro persequentibus 7 calumniantibus vos." pis is
Godes heste, ]?et him is muchele leouere ]?en ]?et tu ete grgtjene fx^*1"'
bread, ofter werie herde here. LuuieiS ouwer uoamen," he sei^, 7
do"S god, jif je muwen, to ]?eo ]>et ou weorreiS 1 and jif je elles
ne muwen, biddeiS jeorne uor ]?eo }>et ou eni vuel d doiS o^er^mis-
sigge'S. Ant, ase J>e apostle lere^, ne jelde neuer vuel uor, godk auh
euer god for vuel, ase dude ure Louerd sulf, 7 alle his haluwen.6
Eif ge doiS Jms Godes heste, ]?eonne beo je his hendi f children ]>et
cussed ]?e jerden ]?et he haue^S ou mid iiSrosschen. Nu, seiiS sum,
oiSerhwule, his soule oiSer hire g ich chulle wel luuien, auh his bodi
o none wise : auh J?et nis nout to siggen. pe soule ant te licome nis
bute o mon, 7 boiSe ham itit o h dom. Wult tu to-dealen ]?et God
haueiS isompned ? He uorbeot hit, 7 seift, " Quod Deus conjunxit
homo ne separet." Ne wurSe non so wod ]?et he to-deale ]?et J^ing
J?et God haue'S isompned.1

i

penche'S jet pisses weis ^ J?et a child, jif hit spurned o summe v ^
)>ing, oiSer hurte^ him, me bet )>et ]?ing |?et hit hurteiS on, 7 ]?et
child is wel ipaied, 7 forpted al his hurt, 7 stilled his teares. VorJ>i,
froureiS ou sulf: " Letabitur Justus cum viderit vindictam." God

» min is te wrake, 1 ich wile. T. b schindlei5. C. scratteiS. T.

e fa men. C. a eil. C. T. « hali halhes. T.

' hende. T. s hires. T. h tidetJ an. C.

1 ifeiget. C. ifeiet. T.

LOVE AND OBEDIENCE BETTER THAN HARD PENANCE. 187

that he is your father's rod, and that he will pay him what is due
for his rod-service. And is not that an ill-behaved child that
scratches again and bites the rod? But the good child, when
beaten, if his father bid him, kisseth the rod. And do ye the same,
my dear sisters, for so your Father commandeth you, that ye kiss,
not with mouth, but with heart-love, those whom he beateth you
with. " Love your enemies, do good to them that hate you : and
pray for them that persecute and calumniate you." a This is God's
commandment, which is much more acceptable to him than that thou
eat bread made of grit, or wear hard hair-cloth. Love your foemen,
he saith, and do good, if ye have power, to those who fight against
you ; and if you cannot do any thing else, pray earnestly for those
who do or say any evil against you. And, as the Apostle teacheth,
return never evil for good', but always good for evil, as our Lord
himself did, and all his saints. If ye thus do God's commandment,
then are ye his dutiful children, who kiss the rods, wherewith he
hath thrashen you. Now, some one may perhaps say, his or her
soul I will love well, but by no means his body ; but this is saying
nothing at all. The soul and the body are but one man, and one
doom betides them both. Wilt thou separate what God hath joined
together ? Let no man be so mad as to put asunder that which God
hath joined together.

Reflect again thus ; that if a child stumble against any thing, or
hurt himself, men beat the thing that he hurteth himself upon,
and the child is well pleased, and forgetteth all his hurt, and stoppeth
his tears. Wherefore, take comfort to yourselves ; " The righteous
shall rejoice when he seeth the vengeance." b On the day of Judg-
ment, God will do as if he said, " Daughter, did this person hurt thee ?
Did he cause thee to stumble in wrath, or in grief of heart, in shame,

» St. Luke, vi. 27, 28. b Psalm Iviii. 10.

188 REGUL^E INCLUSARUM.

schal don a domesdei, ase J?auh he seide, " Douhter,a hurte J>es J?e ?
Makede he )>e spurnen ine wreiSSe oiSer ine heorte sor,b ine scheome,
ofter ine teone ? Loke, douhter, loke hu he hit schal abuggen, ant
ter je schulen iseon bunsen c ham mit tes deofles bettles, J?et wo
schall ham beon aliue.d And je schulen beon wel ipaied ]?erof, vor
ower wil 7 Godes wil schal beon so iveied )?et ge schulen and wulleiS
al J;et he euer wule, 7 he al ]?et je euer wulleiS.

Ouer alle ofter J?ouhtes, in alle ower passiuns, J^encheiS euer
inwardliche up o Godes pinen, — )?et te worldes weldinde wolde, uor
his ]?relles, }>olien swuche schendlakes 7 hokeres i bufFetes, spot-
lunge, blindfellunge, J?ornene crununge, ]?et set him rSet heaued, so ]?et
J?e blodi streames urnen adun ^e 7 bileaueden his swete bodi ibunden
naked to ]?e herde pilere, ant ibeaten so J>et tet deorewurSe f blod
Folio 49. orn adun on euerich halue ^ — ]>et attri drunc ]>et me jef him, ]?eo
him ]?urste o rode, 7 hore hefden sturiunge g upon him, ]?eo on
hokerunge jeieden h so lude. Lo ! he her J?et healede o$re, lo ! hu
he healeiS nu 7 helpeiS him suluen. Turned J?eruppe ]?er ich spec
hu he was ipined in alle his fif wittes ^ 7 efheiS al ower wo, sicnesse,
7 ofterhwat, 7 wouh of worde o^er of werke, 7 al J?et mon mei
J?olien, J>ertec al he ]?olede, 7 je schulen lihtlie iseon hu lutel hit
recche'S,1 nomeliche, jif je ]?enche'S J?et he was al loiSleas r' 7 ]?et he
j^olede al ]?is nout for him suluen, uor he ne agulte neuer. Eif je
Jjolie'S wo je habbeiS wurse of-earned ^k 7 al |>et je ^0116^, al is for
ou suluen.

Goft nu ]?eonne gledluker bi stronge wei, 7 biswincfule, touward
|?e muchele feste of heouene, ]?er ase ower glede ureond ower cume

• sune. T. •> Dude he J>e spume iwTa^Sen o'Ser in herte seir ? T.

c buncin. C. berien. T. d j> wa beon }>eos Hues. T.

e strunden strenden. C. strundes streamden. T.

1 \> of |>at deorewuriSe bodi J>e — . T. K schakinge. T.

h gredden. C. T. i reached. C.

k ofserued. C. deseruet. T.

WHEN SUFFERING, THINK OF CHRIST'S SUFFERINGS. 189

or in suffering ? Look, daughter, look how he shall pay for it ; and
ye shall see them bounced with the devil's mallets, so that they shall
be weary of life." And ye shall be well pleased with this, for your
will and the will of God shall be in such unison that ye shall wish
whatsoever He wills, and He whatsoever ye wish.

Above all other thoughts, in all your sufferings, reflect always
deeply upon the sufferings of Christ — that the Ruler of the world
was content, for his bond- servants, to endure such ignominy and
contempt — buffets, -mocking, blindfolding, crowning with thorns,
which pierced his head so that streams of blood ran down ; and that
they left his sweet body bound naked to the hard pillar, and beaten
so that the precious blood ran down on every side ; the poisonous
drink that they gave him when he thirsted, on the cross; the
shaking of their heads at him; who cried out in derision so loud,
" Look here ! he that healed others, Behold now how he healeth
and helpeth himself." Turn back to the place a where I spoke of
how he was pained in all his five senses; and compare all your
sorrow, sickness, and other distresses, and wrongs, by word or deed,
and all that man may suffer, with all that He suffered, and you will
easily see how little it amouuteth to, especially, if you reflect that He
was quite innocent ; and that He endured all this not for himself, for
He did no sin. If ye suffer grief, ye have deserved worse, and all
that ye suffer, is for yourselves.

Go ye now, then, along the hard and toilsome way toward the
great feast of heaven, where your glad friend expecteth your coming,
more joyfully than foolish worldly men go by the green way toward
the gallows-tree, and to the death of hell. It is better to go toward
heaven sick, than in health toward hell, and to mirth with want,
than to woe with abundance. Not, however, but that wretched

• Page 115.

190 BEGUILE INCLUSARUM.

ikepeft, ]>enne dusie worldes men goiS bi grene weie, touward te
waritreo 7 to deafte of helle. Betere is forte gon sic touward
heouene J;en al hoi touward helle ^ *? to muruh'Se mid meseise, ]>en
to wo mid eise : nout for Jmi a wrecche worldliche men buggeiS
deorre helle, ]?en je do$ heuene. Salomon seift, " Via impiorum com-
plantata est lapidibus," id est, " duris afflictionibus." O )nng wute
je to softe — ]?et a mis- word ]>et je Colic's, oiSer one deies longunge,
ofter a sicnesse of ane stunde — jif me cheapeft on of ]?eos et ou a domes-
dei — ]?et is, jif me cheape et ou^]?e mede ]?et ariseft J?erof, je nolden
sullen hire uor al J?e worldes golde. Uor J?et schal beon owur song
biuoren ure Louerde : " Lsetati sumus pro diebus quibus nos humi-
liasti, — annis quibus vidimus malar"' ]?et is, "Wei is us nu, Louerd,
uor J?e dawes ]?et tu lowudest us mide o'Sre monnes wouhwes r' and
wel is us nu, Louerd, for ]?e ilke jeres J>et we weren sike inne, t
Folio 49 1. iseien sor 7 seoruwe." Euerich worlich wo is Godes sonde. Heie
monnes messager, me schal heiliche underuongen, 1! makien him
glede chere,f7 so muchel )?e rafter, jif he isjpriue b mid te kinge of
heouene. [Et quis erat ita secretarius regis co3lestis] c ]?eo hwule ]?et
he wunede her J?en was ]?es sondesmon, ]?et is, worldes pine,d ]?et ne
com neuer urom him uort his liues ende. pes messageribet ich telle —
ou of.jhwat telleft he ou ? He vroureft ou, o ]?isse wise r' God, he
seift, as he luued me, he sent me to his leoue ureond. Mi cume H
mi wuniunge, ]?auh hit J?unche attri, hit is ]?auh healuwinde. Nere
)?et ]?ing sulf grislich hwas scheadewe ge ne muhte nout for grislich e
biholden ? Eif J>eo ilke scheadewe were jet so kene, ofter so hot,
}>et je hit ne muhten nout wiftuten herme ivelen, hwat wolde je
siggen bi ]>et ilke eiffule J>ing J?et hit of come ? Wute je }?et to softe
}>et al ]?e wo of ]?isse worlde, al nis bute ase a scheadewe a^ean ]>e
wo of helle. Ich am J?e scheadewe, seift J>is messager, ]?et is,
1 worldes pine 1 nedlunge je moten underuongen me, ofter )?et gris-
liche wo Jjet ich am of scheadewe. Hwose underuongeft f me gled-

8 for J>i witterliche. C. T. #*>i b wel. T.

« MS. Oxon. d wene. C. weane. T.

« grisung. C. f underfed. C. underfos. T.

AFFLICTIONS ARE GOD'S AMBASSADORS. 191

worldly men buy hell dearer than ye do heaven. Solomon saith,
" The way of sinners is planted over a with stones ; " that is, with
severe afflictions. Of one thing be ye well assured — that a harsh
word that ye bear with patience, or a single day's weariness, or a
sickness of an hour — if any one were to offer to buy one of these
from you at the day of Judgment ; that is, if one were to offer to
buy from you the reward that ariseth from it, ye would not sell it
for all the gold in the world. For this shall be your song before
our Lord : " Lsetati sumus pro diebus quibus nos humiliasti — annis
quibus vidimus mala ; " b that is, We are glad now, O Lord, for the
days in which thou didst humble us with the wrongs we suffered
from other men ; and, we are glad now, O Lord, for the years in
which we were sick and saw pain and sorrow. Every worldly
affliction is God's ambassador. Men will receive honourably the
messenger of a man of rank, and make him gladly welcome ; and so
much the more if he is intimately acquainted with the King of
Heaven. [And who was more intimate with the heavenly King c]
while he dwelt here, than was this ambassador ? — that is, worldly
suffering, which never left him until his life's end. This messenger
that I am speaking of to you — what doth he say to you? He
comforteth you in this manner. As God loved me, saith he, he sent
me to his dear friend. My coming, and my abiding, though it may
seem bitter, is yet salutary. Must not that thing be dreadful, the
shadow of which you could not look upon for dread ? And if the
very shadow were so sharp and so hot, that ye might not feel it
without pain, what would you say of the very awful thing itself,
from which it comes ? Know ye this for certain, that all the misery
of this world is only as a shadow in comparison with the misery of
hell. I am the shadow, saith this messenger, that is, this world's
suffering : ye must needs receive me, or that dreadful misery of
which I am the shadow. Whoso receiveth me gladly, and maketh

* Ecclesiasticus, xxi. !(/. The more common reading is, complanata, " made plain."
Gr. a>p.a\i<rp.tvT).

b Psalm xc. 15. c Supplied from MS. Oxon.

192 REGUL^E INCLUSARUM.

liche, 7 makeiS me ueire chere, mi Louerd seint hire word J?et heo is
cwite of ]?et ]?ing ]?et ich am of scheadewe. Lo ! }ms spekeft Godes
messager, 7 for J;i, seift sein Jame, " Omne gaudium existimate
fratres cum in temptaciones varias incideritis." Holders hit alle
blisse uorte uallen in misliche of )?eos fondunges J?et beo~S uttre
ihoten r' ant sein Powel ser$, " Omnis disciplina in presenti videtur
esse non gaudii sed meroris r' postmodum vero fructus," 7c. Alle
• J?eo ilke uondunges J?et we beo~S nu i beaten mide r7 alle heo JmncheiS
Folio 50. wouh,a 7 nout wunne r' auh heo wende'S efterward to weole and to
eche blisse.

,0

Ee, mine leoue sustren, beo~S }?eo ancren ]?et ich iknowe, J?et

/

lest neode to uroure ajean )?eos temptaciuns t bute one of
sicnesse. Vor mid more eise, ne mid more menke, not ich non
ancre )>et habbe al )>et hire neod is J?ene (^e j>reo) habbeft r' ure
Louerd beo hit rSoncked. Uor je ne ]?encheiS nowiht of mete, ne of
cloft, ne to ou, ne to ouwer meidenes. Euerich of ou haueiS of one,
ureond al J?et hire is neod r' ne J?erf ]?et meiden sechen noufter bread,
ne suuel, fur J?ene et his halle. God hit wot, moni o$er wot lutel of
}>isse eise, auh beoiS ful ofte iderued mid wone, 7 mid scheome, 7
mid teone. In hire hond gif Jns cumeiS hit mei beon ham urourel] Jl 0
Ee muwen more dreden ]>e nesche dole ]?ene ]?e herde of J?eos ^.1
fondunges ]>et is uttre ihoten.b Vor uein wolde J?e hexte cwemen
ou, jif he muhte. mid oluhnunge, makien 'ou fulitowen, jif heojjere
]?e hendure.c Muche word is of ou hu gentile wummen je beoiS ^
vor godleic 7 for ureoleic itemed of monie r' 7 sustren of one ueder
7 of one moder, ine blostme of ower juwe'Se, uorheten alle worldes
blissen, 7 bicomen ancren. d

. wop. c. T.-. f>*-> - u §^ ^7 r«i *,** •

b Mine leue childre, J>e nesche dale is to drede swifte, as is te harde, of {>eos fondinges
f> arn uttre ihaten ; as is plente of mete, oSer of cla^S, -j of swiche Binges. T.

c Olhtninge oiSer hereword mihte sone make sum of ou fulitohen, jif ge neren )>i
•hendere. T.

<* g"nge °' Seres gulden ow, -j bicomen ancres : forsaken worldes blisses. T.

4^-'

v

/ JUkJt • - ' • ' *° Q«*t*Jt*A*.J[ r) 2t •*<•

cw*

_

.<-»*< c*.** . -r_t r»«.# *£t t» ^x*^Y*/

THE ANCHORESSES, THREE SISTERS, EXPOSED TO FLATTERY. 1 93

me cheerfully welcome, my Lord sends her word that she is freed
from the thing of which I am the shadow. Lo ! thus speaketh
God's messenger ; and therefore, saith St. James, " Omne gaudium
existimate fratres, cum in temptationes varias incideritis." a Count
it all joy to fall into divers of these temptations that are called out-
ward ; and St. Paul saith, " Omnis disciplina in prsesenti videtur
esse non gaudii, sed moeroris; postmodum vero," &c.b All those
temptations wherewith we are now beaten, seem sorrow and not joy;
but they turn afterwards to prosperity and eternal blessedness.

Ye, my dear sisters, of the anchoregsjs^that I^know, are those 'V?
who have least need to be fortified against these temptations ; sick-
ness only excepted. For I know not any anchoress that with more
abundance, or more honour, hath all that is necessary to her than ye
three have ; our Lord be thanked for it. For ye take no thought
for food or clothing, neither for yourselves nor for your maidens.
Each of you hath from one friend all that she requireth ; nor need
that maiden seek either bread, or that which is eaten with bread,
further than at his hall. God knoweth many others know little of
this abundance, but are full often distressed with want, and with
shame and suffering. If this comes into their hand, it may be a
comfort to them^j Ye have more reason to dread the soft than the
hard part of these temptations, which are called outward. For the
sorcerer would fain cajole you, if he might, and with flattery render
you perverse, if yec were less gentle and docile. There is much talk
of you, how gentle women you are ; for your goodness and noble-
ness of mind beloved of many ; and sisters of one father and of one
mother; having, in the bloom of your youth, forsaken all the
pleasures of the world and become anchoresses.

• St. James, i. 2. k Hebrews, xii. 11.

« See note •, page 192. Cyu^ Vt^O^ „ M j^ ***UU . *

':- - W^ f^Ji^^, ^

,

194 REGUL^E INCLUSARt M.

Al YIS is strong temptaciun, 7 muhte sone binimen ou muchel of

ower mede. " Popule meus, qui te beatificant illi te decipiunt : " J»is
is Godes word ]>uruh Isaie. Hwose serS biuoren ou, " Wei is ]?e
moder ]>et ou iber, 7 te godrea heale were je euer iboren:'" heo
biswikeiS ou, 7 is ower treitre. peruppe is inouh iseid of figelunge
— pisses worldes figelunge — ]?et is plente of wofldliche Jnnges.
Hwonne ou ne wonteft nowiht, J?eonne ueineiS he mid ou ? J?eonne
Folio 50 1>. beot he ou cos : b auh wo wurSe his cos r' vor hit is Judases cos ]?et
he ou mide cussed. Agean ]?eos fondunges beoiS iwarre, leoue sus-
tren, hwat se cume wrSuten to uonden ou, mid licunge oiSer mid
mislicunge — holdeiS euer ower heorte in on wrSinnen, leste J?e uttre
uondunge kundlie J>e inre. . n+r

•"^iV

pe irire uondunge is twouold r' ase is ]?e uttre : uor J>e uttre
uondunge is iinislicunge in aduersite, 7 ine prosperite\ 'bet limped to
sunne. pis ich sigge uorSi ]?et sum likunge is 7 sum mislikunge,
]?et of-earneiS muche mede t ase likunge ine Godes luue, 7 mislik-
unge uor sunne.c Nu, ase ich sigge, ]?e inre uondunge is twouold —
fleschlich 7 gostlich^ flesliche ase of lecherie, 7 of glutunie, 7 of
slouhiSe. Gostliche, ase of prude, 7 of onde, 7 of wreftfte. Wre$3e
is J?e inre uondunge, auh J?et is J?e uttre uondunge J?et kundleft
wreiS^e i al so as of jiscunge. pus beo~S J?eo inre uondunges ]?e
seouen heaued sunnen 7 hore fule kundles. Vlesches fondnnge mei
beon iefned to uot wunde, 7 gostlich fondunge, J?et is more dred of,
mei beon, uor J?e peril, icleoped breoste wunde. Auh us JmncheiS
gretture fleshliche temptaciuns^ uoriSi ]?et heo beoiS eft fele. pe
oiSre, ]?auh we habben ham ofte, we njr£ej£ ham nout, 7 beon f>auh ifJ- W\
greate 7 grisliche ine Godes brihte eien r' 7 beoft muche uorSi, to
dreden ]?e more. Vor ]>e o^Sre, |?et me iveleiS wel, me seche'S leche
7 salue. pe gostliche hurtes ne )>unche$ nout sore, ne ne salueiS

» goder. C. T. b — J>enne fanehes ho ow; J>enne bedes ho ow cos. T.

e for J>e uttre is in aduersite •] in prosperite; i teose cundlen J>e inre : aduersite, mis-
likinge; prosperite, likinge, \> limpes to sunne. T. ^*fiv

TEMPTATIONS OUTWARD AND INWARD. 195

All this is a strong temptation, and might soon deprive you of
much of your reward. " O my people, they that call thee blessed,
the same deceive thee : " a this is the word of God by Isaiah. Whoso-
ever saith before you, " Happy is the mother that bare you ; and the
greater blessing is it that ye were born," deceives you, and betrays
you. Enough has been said before of flattering — of this world's
flattering — that is, abundance of worldly things. When ye are in
want of nothing, then he fawneth upon you ; then doth he offer you
a kiss ; but evil betide his kiss ; for it is Judas's kiss wherewith he
kisseth you. Against these temptations be on your guard, dear
sisters — whatsoever comes from without to tempt you, pleasing or
unpleasing, keep your heart always undisturbed within, lest the
outward give rise to the inward temptation.

The inward temptation, like the outward, is twofold: for the
outward temptation in adversity is displeasure, and in prosperity
[pleasure] b that tendeth to sin. I say this because there is some! >
pleasure and some displeasure that merits much reward ; as pleasure
in the love of God, and displeasure on account of sin. Now, as I
say, the inward temptation is twofold : carnal and spiritual. Carnal,
as of lechery, gluttony, and sloth. Spiritual, as of pride, envy, and
wrath. Wrath is the inward temptation ; but that which exciteth
wrath is the outward temptation. It is the same with regard to
covetousness. Thus, the inward temptations are the seven chief
sins and their foul progeny. Carnal temptation may be compared
to a foot wound; and spiritual temptation, which is more to be
dreaded, may, because of the danger, be called a breast wound.
But it seemeth to us that carnal temptations are greater, because
they are easily felt. The other we do not notice, although we often
have them, yet they are great and odious in the bright eyes of God ;
and are, for that reason, much more to be dreaded. For the other,
which are sensibly felt, men seek a physician and a remedy. The
spiritual hurts do not appear sore, nor do they heal them with

* Isaiah, iii. 1-. Roman Catholic translation of the Vulgati1. b T.

196 REGUL^E INCLUSARUM.

ham mid schrifte, ne mid penitence ^ 7a draweft to eche dea$ er me
lest wene.

Folio 51. Holi men 7 holi wummen beoiS of alle uondunges swuiSest ofte
itempted 1 If ham to goddre heale : vor r$e vihte ajeines ham, heo
bijiteiS J>e blisfule kempene crune. Lo, ]>auh, hwu he meneft ham
bi Jeremie : " Persecutores nostri velociores aquilis celi : super
montes persecuti sunt nos : in deserto insidiati sunt nobis." pet is,
vre widerwines beoiS swifture J?en J?e earnes: up oiSe hulles heo
clumben efter us, 7 J>er fuhten mid us : 7 jet r$e wildernesse heo
aspieden b us to slean. Yre wrSerwines beoiS )?reo : J?e ueond, J?e
world, 7 ure owune vleshs, ase ich er seide. Lihtliche ne mei me
nout oiSerhwule icnowen hwuc of beos breo weorreft him : uor
euerichon helped oiSer ^ ]?auh ]>e ueond kundejiphe eggeiS us to
atternesse, as to prude, to ouerhowe, to onde, 7 to wre'SiSe, 7 to hore
attri kundles, J?et beoiS her efter inemmed. pet flesch putc pro-
premen touward swetnesse 7 touward eise, 7 touward softnesse ^ ant
te world bit mon jiscen d worldes weole, 7 wunne, 7 wurschipe, 7
ofter swuche giuegouen, ]>et bidweolieiS kang e men to luuien one
scheadewe. peos widerwines, he sei^, uoluweS us on hulles, 7
awaited us iSe wildernesse, hu heo us muwen hermen. Hul, j?et is
heih lif r* J?er )?es deofles assauz beoiS ofte strengest. Wildernesse,
]?et is onlich lif, of ancre wununge. Vor al so ase ine wildernesse
beo~S alle wilde bestes, 7 nulled nout iftolien monnes neihlechunge,
auh fleoiS hwon heo ham ihereiS o^er iseo^ : al so schulen ancren,
ouer alle o~Sre wummen, beon wilde o )?isse wise r' 7 ]?eonne beoiS
heo ouer alle o'Sre, leouest to ure Louerde, 7 swetest him Jmncheft ham.
Uor of alle flesches, J?eonne is wilde deores fleschs leouest 7 swetest.

Folio 51 b. IJ?isse wildernesse wende ure Louerdes folc, ase Exode telleiS, tou-
ward tet eadie lond of Jerusalem, J?et he ham hefde bihoten : 7 je,
mine leoue sustren, wended bi )?en ilke weie toward te heie Jeru-

» acb. C. b in J>e wildene weiteden. C. e spnt. C. puttes. T.

* ma giscunde. C. « canges. C. fol. T.

THE PIOUS OFTEN MOST STRONGLY TEMPTED. 197

confession, nor with penitence, and they draw men on to eternal
death before they are in the least aware.

Jfctoly men and holy women are often tempted with the strongest
of all temptations ; and for their greater good : for in the fight
against them they acquire the blissful crown of victory. Yet
observe how they lament in Jeremiah : " Persecutores nostri
velociores aquilis cceli : super montes persecuti sunt nos : in deserto
insidiati sunt nobis." a That is, Our foes are swifter than the
eagles : upon the hills they climbed after us, and there fought with
us: and also in the wilderness they lay in wait to slay us. Our
foes are three : the devil, the world, and our own flesh, as I said
before : nor is it easy, at times, for a man to know which of these
three attacketh him: for every one of them helpeth each other.
Yet the devil naturally inciteth us to malignant vices, as jpride,
haughtiness, envy and wrath, and to their pernicious progeny, which
will be hereafter named. The flesh naturally inclines us to luxury,
ease, and self-indulgence. And the world urges men to covet the
world's wealth, and prosperity, and worship, and other such gew-
gaws, and deludeth foolish men to fall in love with a shadow.
These foes, saith he, pursue us on the hills, and lie in wait for us in
the wilderness that they may do us harm. Hill — that is a life of ex-
alted piety ; where the assaults of the devil are often strongest. The
Wilderness is a life of solitude — of monastic seclusion. For, in like
manner as all wild beasts are in the wilderness, and will not suffer
the approach of man, but flee away when they hear or see him, so
should anchoresses, above all other women, be wild in this manner ;
and then they will be above all others dearest to our Lord, and they
will appear to him most lovely, for of all kinds of flesh that of wild
deer is the choicest and most delicious. In this wilderness journeyed
our Lord's people, as we are told in Exodus, toward the blessed
land of Jerusalem, which he had promised them : and ye, my dear
sisters, are journeying by the same way toward the Jerusalem

• Lamentations, iv. 19.

198 REGUL.E JNCLUSARUM.

salem, to }?e kinedom J?et he haueft bihoten his icorene. Goi5, J?auh,
ful warliche: vor rSisse wildernesse beo"S monie vuele bestes :'a liun
of prude, neddre of attri onde, vnicorne of wreftfte, beore of dead
slouhfte, vox of jiscunge, suwe of puernesse, scorpiun mid te teile
of stinkinde lecherie r7 J?et is, golnesse. Her beo$ nu areawe itold

l?e seouen heaued sunnen.
• ^ ^> ^

pe Liun of Prude haueiS swufte monie hweolpes c7 7 ich chulle
nemmen sume. Vana Gloria, hette J?e vorme : )?et is, hwose let wel
of ei y\ng |>et heo de$, 7 wolde habben word ];erof, 7 is wel ipaied
jif heo is ipreised, 7 mis-ipaied jif heo nis itold swuch ase heo wolde.
pe ofter hweolp hette Indignatio^ J>et is, hwose Jmncheft hoker-
lich of outb ]>et hga_i§ilr3 bi oiSre, oiSer ihered, oiSer uorhowe-S
chastiement, oiSer lowurec lore, pe J?ridde hweolp is Ipocrisis^
|?et is J?eo ]?et makeft hire betere ]?en heo beo. pe ueorSe is Pre-
sumptio^ J?et is ]?eo ]?et nimeiS more an hond ]>en heo mei ouer-
cumen ^ ofter entremetei5 hire of ]?inge J?et to hire ne ualleiS. pe
vifte hweolp hette Inobedience ^ J?et is, ]>et child ]?et ne buhi5 nout
his eldre f vnderling, his prelat r' paroschian, his preost ^ meiden,
hire darned euerich lowure his herre. pe sixte hweolp is Loqua-
citas. peo uedeft J?esne hweolp ]?et beoiS of muchel speche ^ jelpeiS,
7 demeiS o^Sre ^ lauhweft d oiSerhwules ^ gabbed, upbreideft, cliide^,

.J*^_ii-n.l— n, o ' X. * y

vikele'S, sturie-S leihtres. pe seoueiSe hweolp is Blasphemie.
pisses hweolpes nurice is J>e ]?et swereiS greate oftes, o~Ser bitterliche
kurse^, oiSer mis-sei^S bi God, oi5er bi his haluwen, uor eni ]?ing ]?e
Folio 52. he Deleft, isilvS, o'Ser ihered. pe eihteoiSe hweolp is Impacience.
pesne hweolp fet hwose nis nout Jjolemod ajean alle wowes, 7 in
alle vueles. pe nije^e hweolp is Contumacef1 7 ]?esne hweolp
fet, hwose is onwil ine Jnng }>et heo haue^ undernumen uorto donne f
beo hit god, beo hit vuel ^ so )?et non wisure read ne mei bringen
hire ut of hire riote.e Monie oftre ]?er beoiS J?et cume^ of weole 7 of

• been unfeale bestes monie. T. b ani }>tng. T. C. c laheres. T.

* lihes. T. ligeS. C. « ne mei bringen him of his fol riotc T.

THE SEVEN DEADLY SINS. PRIDE. 199

above — to the kingdom which he hath promised his elect. Go,
however, very cautiously : for in this wilderness there are many
evil beasts — the lion of pride, the serpent of venomous envy, the
unicorn of wrath, the bear of dead sloth, the fox of covetousness,
the swine of greediness, the scorpion with the tail of stinking lechery,
that is, lustfulness. These, now, are the seven chief sins detailed in
order.

The Lion of Pride hath a great number of whelps ; and I will
name some of them. The first is called Vain Glory ; that is, any
one who has a high opinion of any thing that she doth, and wishes
to have it talked of, and is well pleased if she is praised, and dis-
pleased if she is not commended as much as she wishes to be. The
next whelp is called Indignation ; that is, any one who thinketh
contemptuously of ought that she sees or hears of another, or who
despiseth correction or instruction from an inferior.* The third
whelp is Hypocrisy ; that is, she who maketh herself seem better
than she is. The fourth is Presumption ; that is, one who taketh in
hand more than she is able to perform ; or meddleth with any thing
which doth not belong to her. The fifth whelp is called Dis-
obedience ; that is, the child that obeys not his parents ; a sub-
ordinate minister, his bishop ; a parishioner, his priest ; a maiden,
her mistress; every inferior, his superior. The sixth whelp is
Loquacity ; those feed this whelp who are great talkers, who boast,
judge others, lie sometimes, scoff, upbraid, scold, flatter, excite
laughter. The seventh whelp is Blasphemy ; the nurse of this
whelp is he that sweareth great oaths, or curseth bitterly, or speaketh
irreverently of God, or of his saints, on account of any thing that he
suffereth, seeth, or heareth. The eighth whelp is Jmpatience ; he
feedeth this whelp who is not patient under all wrongs and all evils.
The ninth whelp is Contumacy; and this whelp is fed by any one
who is self-willed in the thing that she hath undertaken to do, be it
good or be it evil, so that no wiser counsel is able to turn her from
her purpose.b There are many other that are derived from wealth

* " Inferioris doctrinam." — MS. Oxon. "A proposito." — Ibid.

200

REGULJE INCLUSARUM.

wunne, of heie kunne, of feire clones, of wit, of wlite, of strencfte r'
of heie liue waxeft a prude, 7 of holi beauwes. Monie mo hweolpes
ben ich habbe inempned haueft be Liun of Prude ihweolped : auh
abuten beos, bencheft 7 astudieft wel swufte ^ uor ich go lihtliche
ouer, ne do bute nempnie ham. Auh je euerihwar, hwarse ich go
swuftest foriS, bileaue TC be lemjure ^b uor ber ich feiSri on, awurSe'S

I _ ,l ^. O I ^.^""^••S^ J

tene oiSer tweolue. Hwose haueiS eni uniSeau of beo bet ich er
nemde, ofter ham iliche, heo haueft prude sikerliche. Hu se euer
hire kurtel beo ischeaped ofter iseouwed,c heo is liunes make bet ich
habbe ispeken of, 7 fet his wode hweolpes wrSinnen hire breoste.

pe Neddre of attri Onde haue seoue kundles. Ingratitude ^
besne kundel bret, hwose nis nout icnowen of goddede,d auh telleft
lutel berof, ofter uorjiteiS mid alle. Goddede ich sigge, nout one
bet mon deiS him, auh bet God deiS him, o^er haueiS idon ofter him,
oiSer hire, more ben heo understonde, pf heo hire wel biftouhte. Of
bisse mrSeauwe me nimeiS to lutel jeme:' ant is, bauh, of alle,
onloiSest God, 7 mest ajean his grace, pe oiSer kundel is Rancor
Folio 52 b. siue odium r' bet is, hatunge oiSer great heorte. pe bet bret besne
kundel, in hire breoste al is attri to Gode, bet heo euer wurcheiS.
pe bridde kundel is Of-bunchunge of oiSres god. pe ueorSe is Gled-
schipe of his vuel : lauhwen oiSer gabben, jif him mis-biueolle.e pe
vifte is Wreiunge. pe sixte Bacbitunge. pe seoue'Se Upbrud, o$er
Schornunge. Hwar ase eni of beos was, oiSer is r7 ber was, oiSer is
be kundel, o~Ser be olde moder, of be attri neddre of helle, onde.f

^S^ "•

pe Unicorne of WreiSiSe bet bereft on his neose bene horn bet he
asneseft mide alle beo bet ha areacheiS, haueft six hweolpes. pe
uormest is Cheaste, ofter Strif J. be ofter is Wodschipe r7. be bridde is
Schenful g Upbrud ^ be veorSe is Wariunge r' be uifte is Dunt r' be

V

* waxen. T.

c iheewed. C. iheowet. T.

* mis- times. T. mistime 5. C.

* schend_ful. T. C.

b leaues ter longest.

d J>is cundel nnk icnawen goddede. T. ftx

' neddre of onde.

THE SERPENT OF ENVY. THE UNICORN OF WRATH. 201

and prosperity, high descent, fine clothes, wit, beauty, strength ;
pride groweth even out of extraordinary piety and pure morals.
Many more whelps than I have named hath the Lion of Pride
whelped ; but think and meditate very seriously upon these, for I
pass lightly over and only name them. But wheresoever I go most
quickly forward, dwell ye the longer; for where I lightly touch
upon one, there are ten or twelve. Whosoever hath any of those
vices which I have named before, or any like them, she certainly
hath pride. In whatsoever fashion her kirtle is shaped or sewedj
she is the lion's companion, of which I have spoken above, and
nourishes his fierce whelps within her breast.

The serpent of venomous Envy hath a brood of seven : Ingrati-
tude. He breeds this young one, who doth not acknowledge a
benefit, but depreciates it, or altogether forgetteth it. A benefit, I
say — not only which a man confers, but which God confers or hath
conferred upon him or her, greater than she thinks, and might
understand that it is, if she bethought herself well. Of this vice
men take too little heed, although it is, of all others, one most
hateful to God, and most opposed to his grace. The second-born is
Rancor or odium; that is, Malice or Hatred. Whatsoever she
doeth, who cherisheth this young one in her breast, is displeasing
to God. The third of the brood is Grievingjit the good of another.
The fourth is being Glad_of_his_eyjl : laughing or scoffing if any
misfortune befall him. The fiftli is Exposing faults. The sixth is
ISackMting. The seventh is Upbraiding or contempt. Where-
soever any of these 'was or is, there was or is the offspring or the
old mother of the venomous serpent of hell, Envy.

The unicorn of Wrath, which beareth on his nose the horn with
which he butteth at all whom he reacheth, hath six whelps. The
first is Contention or Strife. The second is Rage. The third is
contumelious Reproach. The fourth is Cursing. The fifth is
Striking. The sixth is Wishing that Evil may happen to a man
himself, or to his friend, or to his possessions.

CAMD. SOC. 2 D

202 REQUIRE INCLUSARUM.

sixte is wil J?et him vuele itidde, o$er on him sulf, oSer on his
freond, oiSer on his eihte.

pe Bore of heui SloulrSe haueiS J?eos hweolpes : Torpor is ]?e
uorme r' ]?et is wlech heorte r7 |?et schulde leiten al o leie ine luue of
ure Louerd. pe oiSer is Pusillanimitas ^ J?et is, to poure iheorted,
7 to herde a mid alle, eni heih ]?ing to undernimen, ine hope of Godes
helpe, 7 ine trust of his grace, 7 nout of hire strenciSe. pe Jn-idde
is, Cordis grauitas : )>esne hweolp haue~$ hwo se wurch'eiS god, 7

deiS hit, tauh, mid one deade 7 mid one heuie heorte. pe ueorSe

. •

hweolp is Idelnesse^ ]>ct is, hwo se sjbun| mid alle. pe vifte is
Heorte-grucchunge. pe sixte is a dead Seoruwe uor lure of eie
worldliche ]?inge, oiSer of freond, o^er uor eni undone, bute uor
sunne one. pe seoueiSe is Eemeleaschipe, oiSer to siggen, o^Ser to
don, oSer to biseon biuoren, ofter to J?enchen efter, oiSer miswiten ei
Folio 53. Jnng ]?et heo haue^ to witene.b pe eihteofte is TJnhope. pes laste
bore hweolp is grimmest of alle ^ uor hit to-cheoweiS 7 to-uret Godes
milde inilce, 7 his muchel merci, 7 his vnimete grace.

pe Vox of pscunge haue'S J?eos hweolpes : Tricherie 7 Gile,
peofSe, Reflac, Wite, 7 Herrure strenciSe ^ Uals witnesse, oiSer oiS t
Simonie ^ Gauel S Oker ^ Uestschipe of jeoue, oiSer of lone ^ Mon-
sleiht, o^erhwule. peos uniSeawes beoft to uoxe, uor monie reisuns,
iefnede. Two ich chulle siggen : much gile is i'Se uoxe, 7 so is ine
pscunge of worldliche bijeate: and on o$er reisun isr* ]?e uox
awurieiS al enne floe, )>auh he ne muwe bute one wrechliche uor-
swoluwen. Al so jisceft a jissare J?et moni ]?usunt muhten bi-
flutten ^c auh ]?auh his heorte berste, he ne mei bruken on him sulf
bute one monnes dole. Al ]?et mon o~Ser wummon wilneiS more ]?en
heo mei gnedeliche leden hire lif bi — euerich efter ]?et heo is — al is

• arch. C. Vide Jamieson's Diet. Ergh. b jemen. T. C.

c an giscere \> eteiS moni )?usent dalen •£ me muchte )>er bi flutten. C. a giscere 1>
moni busend mahten biflutten. T. sufficere. MS. Oxon.

THE BEAR OF SLOTH. THE FOX OF COVETOUSNESS. 203

The Bear of heavy Sloth hath these whelps : Torpor is the first ;
that is, a lukewarm heart, which ought to light up into a flame in
the love of our Lord. The next is Pusillanimity ; that is, toojaint-
hearted, and too reluctant withal, to undertake any thing arduous
in the hope of help from God, and in confidence of His grace, and
not of her own strength. The third is, Dulness of heart. Who-
soever doeth good, and yet doeth it with a dead and sluggish heart,
hath this whelp. The fourth whelp is Idleness ; that is, any one
who stands still doing no good at all. The fifth is a Grudging,
grumbling heart. The sixth is a deadly Sorrow for the loss of any
worldly possession, or of a friend, or for any displeasure, except for
sin only. The seventh is Negligence, either in saying, or doing, or
providing, or remembering, or taking care of any thing that she
hath to keep. The eighth is Despair^. This last bear's whelp is the
fiercest of all, for it gnaweth and wasteth the benignant kindness,
and great mercy, and unlimited grace of God.

The Fox of Covetousness^ hath these whelps : Treachery and Guile,
Theft, Rapine, Extortion, and Compulsion, False testimony or perjury,
Simony, Tribute, Usury, Unwillingness to give or lend, sometimes
Murder. These vices are, for many reasons, compared to the fox.
I will mention two : there is much guile in the fox, and so is there
in covetousness of worldly possessions ; another reason is, the fox
worrieth all the sheep hi a flock, although he can ravenously devour
only one. In like manner a man greedy of wealth, coveteth what
might suffice for many thousands ; but, though his heart should
break, he cannot spend upon himself more than one man's portion.
All that man or woman desireth more than is sufficient for leading
life comfortably, according to their station, is covetousness, and the
root of mortal sin. This is true religion — that every one, according
to his station, should borrow from this frail world as little as
possible of food, clothes, goods, and of all worldly things. Under-

204 REGIUS INCLUSARUM.

jiscunge 7 rote of deadlich sunne. pet is riht religiun, J?et euerich,
efter his stat, boruwe et tisse urakele worlde so lutel so heo euer
mei, of mete, of clo'Se, of eihte, 7 of alle worldliche Binges. Under-
stonde~S a wel )ns word •)> ich ou sigge — euerich efter his stat — uor
hit is iueftiSred r' b J?et is, icharged. Ee moten makien, ]?et wute je,
in monie wordes muche strencfte. penchen longe )>er abuten, 7 bi
]?et ilke o word, understonden monie wordes J?et limpeiS )?erto t uor
jif ich scholde writen alle, hwonne come ich to ende ?

pe Suwe of puernesse r' ]>et is, Glutunie, haueiS pigges" ]?us
inemned. To Erliche hette ]>et on ^ J?et o'Ser to Estliche ^ )?et j^ridde
to Urechliche ^ )>et feoriSe hette to Muchel ^ J»et fifte to Ofte ^ ine
drunche, more )?en ine mete, pus beoft J?eos pigges iueruwed. Ich
Folio 53 b. speke scheortliche of ham f uor ich nam nout ofdred, mine leoue
sustren, ]?et je ham ueden.

pe Scorpiun of Lecherie r' J?et is, of golnesse, haue'S swuche kundles
J?et in one d wel itowune mu^Se hore summes nome ne sit nout uorto
nemnen r' uor ]?e nome one muhte hurten alle wel itowune earen, 7
fuk-n allr c-lciR- hcoilc-ii. pco me mci nemnen \vi-l Invus noJiicn me
icnoweiS wel ^ 7 heo beoft, more herm is, to monie al to kuiSe, ase
Hordom, Eaubruche,6 Meidelure, 7 Incest r7 ]?et is, bitwhwe sibbe,
vleshliche oiSer gostliche ^ J?et is i monie ideled.f On is ful wil
uorte don ]?et fuliSe, mid skilles jettunge, ]>et is, hwonne J>e schil 7
te heorte ne wrSsiggeiS nout ^ auh likeiS wel, 7 jirneft al J?et tet
fleschs to proke^, 7 helpen ofter ]?ideward, — beon waite g 7 witnesse
J?erof r1 hunten J>er efter, mid wouhinge, mid togginge, o'Ser mid eni
tollunge ^ mid gigge leihtre, mid hor eien, mid eni lihte lates, mid
jeoue, mid tollinde wordes, ofter mid luue speche, cos, unhende

• NotieS. C. NoateS. T.

b for t former is to fe^Seren ge. C. for J> word is ifeSered. T.

c gi-ises. T. C. «i in na. T. * spusebruche. T.

1 o feole idealet. T. * weote. T. C.

THE SWINE OF GREEDINESS. THE SCORPION OF LECHERY. 205

stand rightly this word, which I say to you — every one according to
his station — for it is feathered [like an arrow, ready to be let fly ;]
that is, charged [with intelligence, as a messenger]. Know ye this,
that ye may make in many words much strength. Think long
about it, and by that one word understand many words that relate
thereto ; for if I should write them all, when should I make an end ? a

1 he Swine of Greediness ; that is, Gluttony, hath pigs thus
named : The first is called^Too Early ; the second, Too Daintily ;
the third, Too Voraciously ; the fourth, Too Largely ; the fifth, Too
Often, in drink more than in meat. Thus are these pigs farrowed.
I speak of them briefly ; for I am not afraid, my dear sisters, that
ye feed them.

The Scorpion of Lechery — that is, of lustfulness — hath such a
progeny, that it doth not become a modest mouth to name the
names of some of them ; for the name alone might offend all modest
ears, and defile all clean hearts. Those may properly be named
whose names are well known ; and they are — the more is the harm —
too well known to many ; as -Whoredom, Adultery, Loss of Virginity,
and Incest ; that is, between kindred, carnally or spiritually ; which
is divided into many kinds. One is, impure desire to commit the
uncleanness with the mind's consent ; that is, when the mind and
the heart oppose not, but are well pleased, and yearn after all that
the flesh incites to, and help each other to the same end — to know
and witness it ; to hunt after it ; with wooing, with tugging, or with
any inciting; with giggling laughter; with immodest looks; with light
gestures ; with gifts ; with enticing words ; with love speech ; kiss ;
improper handlings ; which are deadly sins ; loving tide, or time, or

• The sense of this passage is thus briefly given in the Oxford manuscript, " Notate
quse dico; per uniuu verbum possunt plura iutelligi, nee possunt omnia scribi."

206 BEGUILE INCLUSARUM.

gropunges, J>et beoiS heaued sunnen 1 luuien tide, o$er time, oiSer
stude, uorto kumen ine swuche keft,a 7 o$er swuche uorrideles, J?et
me mot forbuwen b hwo se nule r3e muchele fulfte uenliche uallen t'
ase seint Austin seiS, "Omissis occasionibus que solent aditum
aperire peccatis, potest consciencia esse incolumis." pet is, hwose
wule hire c inwit witen clene d 7 feir, heo mot fleon ]?e uorrideles )>et
beoiS iwunede ofte to openen ]?et injong 7 leten in sunne. Ich ne
der nemen ]?eo unkundeliche kundles of ]?isse deouel seorpiun, attri
Folio 54. itei}e(i. Auh sori mei heo beon J>et mid fere, o$er wrStiten, haueS
so iuede eni kundel of golnesse, J?et ich ne mei speken of uor
scheome, ne ne der uor drede, lest sum leorne more vuel }?en heo
con, 7 ]>erof beo itempted. Auh J?enche euerich of hire owune
awariede cundles f in hire golnesse. Uor hwuso hit euer is idon,g
willes 7 wakiinde mid flesches likunge, bute one ine wedlake, hit is
deadl ich sunne. Ine juweiSe me deiS wundres ^ gulche hit ut ine
schrifte, utterliche, ase heo hit dude, ]?eo ]?et iveleiS hire schuldi,
o^er heo is idemed, }>uruh ]>e fule brune,h to ]>e eche fur of helle.
pe scorpiunes cundel ]>et heo bret in hire boseme, schek hit ut mid
schrifte t' 7 slea hit mid dedbote. /Inouh is eocene hwu ich habbe
iefned prude to liun, ? onde to neddre, ? of alle ];e oiSre wiiSuten ]?is
laste, }?et is, hwu golnesse beo iefned to seorpiun. Auh, lo, her J?e
^ skile }?erof, sutel ant eocene, /Salomon sei^, "Qui apprehendit\7>v ^
mulierem quasi qui apprehendit scorpionem." pe seorpiun is ones
cunnes wurm ]?et haue^ neb, ase me ser$, sumdel iliche ase wummon, \ y
°? is neddre bihinden, make^ feir semblaunt, 7 fike^S mid te heaued, / L
? stinge'S mid te teile. pet is lecherie ^ ]?et is ]?es deofles best, J?et
he let to chepinge "? to euerich gederinge, 7 cheapej£Jii$ forto sullen,
7 biswikeiS monie J?uruh ]?et heo ne biholdeiS nout bute J?et feire
heaued. pet heaued is biginninge of golnesses sunnen, 7 te

» caft. T. * forhohen. T. c his. T. d hal. T. C.

c ]>e wi5 fet o'Ser wi^ heaued swa uet. C. j> bute fere o5er wiS haueiS swa ifed. T.
1 fundles. T. C. g icwenched. T. acwenht. C.

b brune cwench. T. C.

SHAMEFUL DEPRAVITY OF LICENTIOUSNESS. 207

place for getting into such harlotry ; and other such forerunners,
which she must avoid who would not speedily fall into great un-
cleanness; as St. Austin saith, "Omissis occasionibus quae solent
aditum aperire peccatis, potest conscientia esse incolumis ; " that is,
She who would keep her conscience clean and fair, must flee from
the occasions that are wont frequently to open the entrance and let
in sin. I dare not name the unnatural offspring of this diabolical
scorpion with the venomous tail. But sorry may she be who, with
or without a companion, hath so fed any of the progeny of
licentiousness — which I cannot speak of for shame, and dare not for
dread — lest some one should learn more evil than she knoweth, and
be thereby tempted. But let every one reflect upon her own
accursed devices when tempted by concupiscence. For, howsoever it
is done, willingly and awake, with the satisfaction of the flesh,
except in wedlock only, it is a deadly sin. In youth extraordinary
follies are committed : let her wrho feeleth herself guilty, belch it all
out in confession, utterly, as she committed it ; otherwise she is
condemned, through that foul flame, to the everlasting fire of hell.
Let her shake out, with confession, the scorpion's brood which she
nourisheth in her breast, and slay it with amendment. JJt is
sufficiently evident why I have compared pride to a lion, and envy
to a serpent, and so of all the rest, except this last, that is, why
lustfulness is compared to a scorpion. But, now, here is the reason
of it plain and manifest. Solomon saith, " He that hath hold of a
woman a is as though he held a scorpion." The scorpion is a kind of
worm that hath a face, as it is said, somewhat like that of a woman,
and is a serpent behind; putteth on a pleasant countenance, and
fawns upon you with her head, but stingeth with her tail. Such is
lechery, which is the devil's beast, which he leads to market, and
to every place where people are gathered together, and ofFereth it
for sale, and cheateth many, because they look only at the beautiful
head. The head is the beginning of incontinence, and its delight,

^ ? » f

• i.e. a wicked woman. Ecclesiasticus, xxvi. 7.

. - *A+~U

I

208 REGUL.E INCLUSARUM.

licunge, J>eo hwule ]?et hit ilest, ]>et Jmncheft so swu$e swete. pe
teil, J?et is, ]?e ende ]?erof, ]?et is sor of-]mnchung J?erof, 7 stingeft
her mid atter of bitter bireousinge 7 of dedbote. Ant iseliliche
muwun heo siggen J?et )?ene teil swuch ivinde'S r1 uor ]?et atter ageiS.
Auh jif hit ne suweS a her, ]?e teil 7 ]?e attri ende is |;e eche pine of
Folio 54 5. heJle. Ant, nis he fol chepmon J?et, hwon he wule buggen hors oiSer
oxe, jif he nule biholden bute ]?et heaued one? LTorJn hwon }>e
deouel beodeiS forS his best, If beot hit to sullen, 7 bit J?ine soule
]?eruore, he hut euer J?ene teil, 7 scheawe~S forth ]?et heaued. And
tu, go al abuten, J scheau uorS ]?en ende J?er mide, 7 hwu J?e teil
stingeiS ^ and swu^Se vlih ]>er urommard, er ]?u beo iattred.

pus, mine leoue sustren, rSe wildernesse ase je goiS inne, mid
Godes folk e, toward lerusalemes lond, J?et is, )?e riche of heouene,
beo'S swuche bestes, 7 swuche wurmes r' ne not ich none sunne J?et
ne mei beon iled to one of ham seouene,b oiSer to hore streones.
VnstaiSeluest bileaue ajean holi lore, nis hit of prude ? Inobedience
her to ualleiS. Sigaldren,c 7 false teolunges r' leuunge on ore 7 of
swefhes r' 7 alle wichchecreftes ^ niminge of husel ine heaued sunne,
ofter ei o^er sacrament, nis hit J?e spece of prude ]?et ich cleopede
presumciun, pf me wot hwuch sunne hit is ^ 7 pf me not nout,
J?eonne is hit jemeleste, under accidie, }?et ich cleopede slouhiSe ^
pe ]?et ne warne'S o'Ser of his vuel, oiSer of his lure, nis hit slouh
jemeleste, o^er attri onde? Mis-iteo1Seget,d etholden cwide, o^er
fundles, o'Ser lone, nis hit jiscunge oiSer J?eofte? Etholden oi5res
hure, ouer his rihte terme, nis hit strong reflac? pet is under
jiscunge. OiSer jif me jemeft wurse ei ]>'mg ileaned o^er biteih to
witene, ]>en he wene ]?et hit ouh, nis hit tricherie, o'Ser gemeleaste of
slouhiSe ? — al so as dusi biheste,6 oiSer folliche ipluht trouSe ^ 7 longe
beon unbishoped t1 7 falsliche igon to schrifte r7 oiSer to longe abiden

• subeS. C. suhe^Se. T. b ham seluen. T.

c Sigaldrie. C. d tihe^Je mis. T. teou'Sen mis. C.

« heaste. T. C.

SINS THAT PROCEED FROM PRIDE, AND SLOTH. 209

which, while it lasts, seemeth so very sweet. The tail, that is, the
end thereof, is sorrowful repentance of it; and it stingeth her
with the venom of bitter compunction, and penance. And they
may be called happy who find the tail to be such ; for the venom
passeth away. And if it ensueth not here, the tail and the poisonous
end is the eternal punishment of hell. And, is not he a foolish
purchaser who, when he is about to buy a horse or an ox, will look
only at the head ? Therefore when the devil presenteth his beast,
and offereth to sell it, and asketh thy soul in exchange for it, he
always hideth the tail, and sheweth the head to view. But do thou
go all around it, and thus view the end, and how the tail stingeth ;
and quickly flee away from it, ere thou be envenomed.

Thus, my dear sisters, in the wilderness in which ye are journey-
ing with God's people toward Jerusalem's land, that is, the kingdom
of heaven, there are such beasts and such worms ; nor do I know
any sin which may not be traced to one of those seven, or to their
progeny. Unsettled belief in the doctrines of religion — is it not of
pride ? Disobedience belongeth to it. Sorcery, and false reckoning ;
believing in luck, and in dreams, and all witchcraft, receiving the
Eucharist, or any other sacrament, when in deadly sin — is it not that
species of pride which I called presumption, if it is known what
kind of sin it is? and if it is not known then it is heedlessness, under
the head of Accidia, which I called Sloth. He that doth not fore-
warn another of any evil or loss — is he not guilty of slothful
negligence or malignant envy ? Dishonest tithing, withholding a
legacy, or any thing found, or lent — is it not covetousness or theft ?
Retaining another's wages, when due — is it not downright robbery ?
This is under covetousness. Or, if any one keeps any thing lent,
or committed to his care, worse than he thinks that he ought — is it
not treachery, or slothful negligence ? In like manner an unreason-
able command, or foolishly plighted troth, and being long without
receiving the rite of confirmation, going insincerely to confession, or
delaying too long to teach one's godchild the Lord's Prayer and the
Creed — these, and all similar faults, are related to sloth, which is

CAMD. SOC. 2 E

210 BEGUILE INCLUSARUM.

Folio 55. uorte techen godchilde pater noster 7 credo ? peos, 7 alle swuche,
beoiS iled to slouhfte ^ ]>et is ]>e ueorSe moder of J?e seouen heaued
sunnen. peo J?et drone eni drunch, ofter ei J?ing dude hwarSuruh
no childe ne schulde beon of hire istreoned r' oiSer ]?et istreoned
schulde uorwurSen, nis }ns strong monsleiht, of golnesse awakened ?
Alle sunnen sunderliche, bi hore owune nomeliche nomen, ne muhte
no mon rikenen ^ auh ine J?eos J;et ich habbe iseid, alle J>e oftre
beoi5 bilokene r' 7 nis, ich wene^ no mon )?et ne mei understonden
him of his sunnen nomeliche, under summe of \>en ilke imene, ]?et
beo$ her iwritene. Of ]>eos seoue bestes, 7 of hore streones i3e
wildernesse, 7 of onliche liue, is iseid hiderto, — ]?et alle J?e uorSfa-
rinde uonde^ to uordonne. pe Liun of Prude sleaiS alle ]?e prude,
? alle ]?eo ]?et beo^S heie, 7 ouer heie iheqrted. pe attri neddre alle
V60 °ntfule, 7 alle ]?eo luiSere £Soncked.a pe vnicorne alle ]?eo
wre'Sfule ^ 7 al so of ]>e oftre areawe. Ase to God heo beoft
isleiene ^ auh heo lebbeiS to }?e ueonde, 7 beoft alle ine his hirde, 7
serueiS him ine his kurt, euerichon, of ]?et mester, J>et him to ualle^S.

pe prude beoiS his bemares, drawees wind inward of worldlich
hereword, 7 eft, mid idel jelpe, puffed hit utward, ase )?e bemare
de^S, uorte makien noise — lud dream to scheauwen hore horel. Auh
jif heo wel J^ouhten of Godes bemares, 7 of J>e englene bemen of
heouene) ]?et schulen an our b halue J?e worlde, biuoren ]?e grureful
dome grisliche bloawen, Arise'S, deade, ariseiS ! cumeiS to Drihtenes
dome, uorte beon idemed ^ J?er no prude bemare ne mei beon
Folio 55 1. iboruvven. Eif heo )?ouhten ]?is wel, heo wolden inouh reai5e iiSe

deofles seruise dimluker bemen. Of ]?eos bemares seiiS Jeremie, AA^'
"Onager solitarius, in desiderio anime sue, attraxit ventum amoris.'^ ^ <-
Of ]?eo )?et drawe^ wind inward, uor luue of hereword, seiiS Jeremie,
ase ich er seide.

Summe iuglurs beoft ]?et ne kunnen seruen of non ofter glee,
buten makien cheres, 7 wrenchen mis hore nurS, 7 schulen mid hore

• tSohtet. T. ^ beon malicius -j liSere again o'Sere. T. >> four. C. T.

'

^'^

J <**s~t i*» "*~3 dji *»•«' \^^fjuL ********* &**.«> **m

**A

THE PRODD ARE THE DEVIL'S TRUMPETERS. 211

the fourth mother of the seven deadly sins. She who hath drunk
any potion, or done any thing whereby no child should be conceived
by her, or that when conceived should perish — is not this downright
manslaughter, caused by lust? No man would be able to reckon
up all sins separately by their own special names ; but in those
which I have mentioned all the others are included ; and there is
not, I think, any man who may not understand his own sins
in particular under some of the same general heads that are here
written. Of those seven beasts, and of their offspring in the wilder-
ness, and of a solitary life, we have spoken thus far — which beasts
are endeavouring to destroy all mortals. The Lion of Pride
slayeth all the proud, and all those who are elated and lofty in heart.
The venomous serpent [slayeth] all the envious, and all who have
base malicious thoughts.* The Unicorn, all the wrathful ; and so of
the others in succession. In respect to God they are slain ; but they
live to the fiend, and are all in his retinue, and serve him in his
court, every one in the office appropriated to him.

The proud are his trumpeters ; they draw in the wind of worldly
praise, and then, with vain boasting, puff it out again, as the
trumpeter doth, to make a noise — a loud strain of music to shew
their vain glory. But, if they reflected well upon God's trumpeters,
and upon the trumpets of the angels of heaven, which shall blow
terribly in the fojir quarters of the world, befqre the awful judg-
ment, Arise, ye dead, arise ! come to the Lord's judgment, to be
judged ; where no proud trumpeter may be saved, — if they reflected
justly upon this, they would soon enough sound in a lower strain in
the devil's service. Of those trumpeters Jeremiah saith, " A wild
ass accustomed to the wilderness in the desire of his heart snuffeth
up the wind of his love." b Of those who draw- in wind, for love of
praise, Jeremiah saith this, as I said before.

There are some Jesters who know of no other means of exciting
mirth but to make wry faces, and distort their mouth, and scowl

• Serpens venenosus, interficit invidos et ingratos. — MS. Oxon. h Jeremiah, ii. 24.

212 REGUL^E INCLUSARUM.

eien. Of bis mestere serueft beo uniselie ontfule ifte deofles kurt,

to bringen o leihtre hore ontfule louerd. Uor jif ei seift wel ofter

deft wel, nones weis ne muwen heo loken biderward mid riht eie of

gode heorte r' auh winckeft oftere half, 7 biholdeft o luft(7 asquint : >

7 jif ber is out to eadwiten, ofter lodlich,a biderward heo schuleft

mid eifter eien t7 7 hwon heo ihereft bet god, heo sleateft b adun boa

two hore earen i auh bet lust ajean bet vuel is euer wid open.

peonne heo wrenched hore muft mis, hwon heo turneft god to vuel t

7 jif hit is sumdel vuel, buruh more lastunge c heo wrencheft hit to / ; , '.'

wurse. peos beoft hore owune prophetes forcwiddares. peos

bodieft biuoren hwu be ateliche d deouel schal jet agesten e ham mid4

his grimme grennunge, 7 hu heo schulen ham sulf grennen 7 niuelen, * tfl

7 makien sur semblaunt uor be muchele angoise, ifte pine of helle.

Auh for bui heo beoft be lesse te nienen, bet heo biuorenhond I- '

leorneft hore meister to makien griinme chere

pe wreftfule biuoren be ueonde skirmeft mid kniues, 7 he is. his
knif-worpare, 7 pleieft mid sweordes, 7 bereft ham bi be scherpe orde
uppen his tunge. Sweord 7 knif eifter beoft scherpe 7 keoruinde
Folio 56. wordes bet he worpeft frommard him, 7 skirmeft touward oftre.
Auh heo bodieft hwu be deoflen schulen pleien mid ham, mid hore
scherpe aules, 7 skirmen mid ham abuten, 7 dvsten ase enne pilche-
clut, euchon touward ofter, 7 mid helle sweordes alsnesienf ham
buruhut, bet beoft kene 7 keoruinde, 7 ateliche pinen. • /

pe slowe lift 7 slepeft ifte deofles berme,-^se his deore deorling ^ 7 ^
te deouel leieft his Jutel adun to his earen, 7 tuteleft him al bet he
euer wule. Uor, so hit is sikerliche to hwamso is idel of god r' be

O j

ueond mafteleft jeorne, 7 te idele underuoft luueliche his lore, pe
. bet is idel 7 jemeleas, he is bes deofles berm^s g slep : auh he schal a

» laSliche. T.- £,11 " sclattes. T. sclette«. C.

c leasinge. T. d atterluche. T.

' * glopnen. T. ' snesen. C. sneasiii. T.

« beanies. C. ^^H-H

THE WRATHFUL MAN. THE SLUGGARD. 213

with their eyes. This art the unhappy, envious man practiseth in
the devil's court, to excite to laughter their envious Lord. For, if
any one saith or doeth well, they cannot, by any means, look that
way with the direct eye of a good heart ; but wink in another
direction, and look on the left hand, and obliquely : and if there is
any thing to blame or dislike, there they scowl with both eyes ; and
when they hear of any good, they hang down both their ears ; but
their desire of evil is ever wide open. Then they distort their
mouth, when they turn good to evil ; and if there is somewhat of
evil, they distort it, and make it worse by detraction. These are
their own prophets — foretelling their own end. They shew before-
hand how the hateful fiend shall strike terror into them with his
hideous grinning ; and how they shall themselves gnash their teeth,
and beat their breasts, with rueful looks for the great anguish of the
pains of hell. But they are the less to be pitied, because they have
learned beforehand their trade of making grim cheer.

The wrathful man fenceth before the devil with knives, and he is
his knife-thrower, and playeth with swords, and beareth them upon
his tongue by the sharp point. Sword and knife both are sharp and
cutting words which he casteth forth, and therewith attacks others.
And it forebodes how the devils shall play with them, with their
sharp awls, and skirmish about with them, and toss them like a
pilch-clout* every one towards another, and strike them through
with hell-swords,b which are keen, cutting, and horrible pains. . >(u^ '

The sluggard lieth and sleepeth in the devil's bosom, as his dear
darling ; and the devil applieth his mouth to his ears, and tells him
whatever he will. For, this is certainly the case with every one
who is not occupied in any thing good : the devil assiduously talks, and
the idle lovingly receive his lessons. He that is idle and careless is

• "Pilch (pellicea), a woollen or fur garment; also a child's flannel clout" — Coles.
See in Jamieson, " Hippen."

b " Creagris infernalibus." — MS. Oxon.

214

REGUl^E INCLUSARUM.

domesdei grimliche abreiden mid te dredful dreame of be englene
bemen r' 7 ine helle wondrede ateliche a awakien. " Surgite, mortui
qui jacetis in sepulchris: surgite, et venite ad judiciurn Saluatoris."

OtM

pe jiscare is bes feondes askejbaftie,b 7 lift euer iften asken, 7 fareft
abuten asken 7 bisiliche stureft him uorte rukelen muchele 7 monie
ruken togedere, 7 bio weft berinne, 7 ablent him sulf ^ padereft c 7
makeft berinne figures of augrim, ase beos rikenares doft f habbeft

rnuchel uorto rikenen. pis is al bes cangesd blisse, 7- te uepjid
bihalt al bis gomen, 7 lauhweft bet he to bersteft. Wei understand
euerich wis mon bis ? bet gold 7 seoluer bofte, 7 euerich eorftlich^
eihte, nis buten eorfte 7 asken, bet ablent euerichne mon bet bloaweft
in ham r bet is, bet boluweft e him (ne ham 1) buruh ham ine heorte
prude ^ 7 al bet he rukeleft 7 gedereft togedere, 7 ethalt of eni
binge bet nis buten asken, more ben hit beo neod, al schal ine helle
Folio 56 b. iwurften to him tadden 7 neddren, 7 bofte, ase Isaie seift, schulen
beon of wurmes his kurtel f 7 his kuuertur, bet nolde her be neod-
fule ueden ne schruden. " Subter te sternetur tinea, et operimentum
tuum vermis."

^

pe jiure glutun is ]?es feondes manciple. Uor he stikeiS euer i'Se
celere, O'Ser r$e kuchene. His heorte is r3e disches ^ his ]?ouht is
al iiSe neppe 1 his lif rSe tunne ^ his soule ifte crocke. KumeiS for$
biuoren his Louerde bistnitted g 7 bismeoruwed,h a dischs ine his one
hond, 7 a scoale £ in his oiSer ^ ma'Sele'S mid wordes, 7 wigeleiS ase
uordrunken mon ]?et haue^ , iniunt to uallen ^ bihalt his greate
wombe, 7 te ueond lauhweft bet he to bersteft. / God treated beos •>1'"
bus buruh Isaie. " Servi mei comedent, et vos esurietis," 7c. 1 "Mine
men," he serS, "schulen eten, 7 ou schal euer hungren ^ 7 je schulen

a wandre'Se echeliche.

c pu^Seres. T.

« boleje'S. C. bolhes. T.

B bismuiSeled. C. bismuddet. T.

1 schale. C. skale. T.

b eskebach. C.
d askebaftes. T.
< hwitel. C. T.
h bismurlet. T.

•

T/>

THE COVETOUS MAN. THE GLUTTON. 215

the devil's bosom-sleeper: but he shall on Doomsday be fearfully
startled with the dreadful sound of the angels' trumpets, and shall
awaken in terrible amazement in hell. " Arise, ye dead, who lie
in graves : arise, and come to the Saviour's Judgment."

The covetous man is the devil's ash-gatherer, and lieth always in
the ashes, and goeth about ashes, and busily bestirs himself to heap
up much, and to rake many together, and bloweth therein, and
blindeth himself, poketh, and maketh therein figures of arithmetic,
as those accountants do who have much to reckon up. This is all
the joy of this fool, and the devil seeth all this game, and laugheth
so that he bursteth. Every wise man well understandeth this ; that
both gold and silver, and all earthly goods, are nothing but earth
and ashes, which blind every man that bloweth upon them ; that
is, disquieteth himself for them ; is proud in heart through them ;
and all that he heapeth up and gathereth together, and possesses of
any thing more than is necessary, is nothing but ashes, and in hell it
shall all become toads and adders to him ; and both his kirtel and
his covering, as Isaiah saith, shall be of worms, who would not
feed nor clothe the needy, " The worm is spread under thee, and
the worms cover thee." a

The greedy glutton is the devil's purveyor ; for he always haunts
the cellar or the kitchen. His heart is in the dishes; all his
thought is of the tablecloth ; his life is in the tun, his soul in the
pitcher. He cometh into the presence of his Lord besmutted and
besmeared, with a dish in one hand, and a bowl in the other. He
talks much incoherently, and staggereth like a drunken man who
seemeth about to fall, looks at his great belly, and the devil laughs so
that he bursteth. God thus threateneth such persons by Isaiah,
" Servi mei comedent, and vos esurietis/' &c. : b " My servants shall
eat, but ye shall always hunger; " and ye shall be food for devils,
world without end ! " How much she hath glorified herselfj and hath
lived deliciously so much torment and sorrow give her." c " Contra

* Isaiah, xiv. 11. b Isaiah, Ixv. 13. c Revelations, xviii. 7.

216 REGUL.E INCLUSARUM.

beon ueondes fode, world a buten ende ! " " Quantum glorificavit se
et in deliciis fuit, tantum date ei luctum et tormentum." In Apoca-
lipsi : " Contra unum poculum quod miscuit, miscete ei duo." Eif
}?e gulchecuppe a weallinde bres to drincken, 7 jeot in his wide ]?rote
|?et he aswelte wrSinnen. Ajean one, jif him two. Lo ! swuch is
Godes dom ajean J?e pure, 7 ajean J?e drinckares b r3e Apocalipse.

pe lechurs rSe deofles kurt habbeft ariht hore owune nome. Vor
rSeos muchele kurz, )?eo me cleopeft lechurs );et habbeft so uorloren
scheome J?et ham nis nowiht of scheome, auh sechei5 hwu heo
muwen mest uileinie wurchen. | pe lechur iiSe deofles kurt bifuleiS
himsulf fulliche, 7 alle his feolawes, 7 stinkeiS of J?et fuliSe, 7 paieiS
Folio 57. wel his louerd, mid ftet ilke^ stinkinde breft, betere ]?en he schulde
mid eni swote rechles." Ine vitas Patrum hit telleiS hwu he stinkeiS
to God. pe engel hit scheawede soiSliche 7 openliche, ]?et heold his
neose, J»o ]>er com ]?e prude lechur ridinde, 7 nout for J?et rotede lich
J?et he help J>e holi eremite uorto biburien. Of alle J^e o^re )?eonne,
habbeiS J?eos ]?et fuluste mester r3e ueondes kurt J>et so bido'S ham
suluen ^ 7 he schal bidon ham 7 pinen ham mid eche stunche ii5e
pine c of helle.

J\u je habbe'S iherd one dole, mine leoue sustren, of J?eo ];et me
cleope^ je seoue moder sunnen, ? of hore teames, 7 of hwuche mes-
teres )?eo ilke men serueiS i$e deofles curt, l^et habbeiS iwiued o }>eos - b^°
seouen heggen7j7 hwui heo beoiS swirSe uorto hatien 7 to schunien. Ir^
Ee beo^S ful ueor urom ham, ure Louerd beo iSoncked ^ auh ]>e fule |/*"
breiS of ]?isse laste uniSeawe — ]?et is, of lecherie — stinckeiS so swuiSe
fule — uor ]?e ueond hit sowe'S 7 to bloaweiS oueral — J?et ich am
sumdel of-dred leste hit leape et sumecherre into owur heorte-
neose. Uor stench stih^ d uppard S 7 je beoiS heie iclumbenj ]?er

keache cuppe. C. kelche cuppe. T. b druncwile. C. drunkensome. T.

put. T. C. l.vV''' d stinkes. T.

THE FOULNESS OF LECHERY. 217

unum poculum quod miscuit miscete ei duo." a Give the tosspot
molten brass to drink, and pour it into his wide throat, that he may
die inwardly. ^ Lo ! such is the Judgment of God against the
glutton, and against drunkards, in the Apocalypse.

"*JV* i^-t. , IA*-* K/w- 7 UA

The lecherous have properly their own name in the devil's court
For, in those great courts, they are called lechers who have so lost
shame, that they are ashamed of nothing, but seek how they may
work the most wickedness. In the devil's court the lecher foully
defileth himself, and all his fellows, and stinketh of that filth, and
pleaseth his lord with that same stinking odour, much better than
he should with any sweet incense. In the Lives of the Fathers, it
is told how offensively he smells before God. The angel shewed
this truly and evidently who, when the proud lecher came riding
by, held his nose, and did not so for the putrid corpse which he
helped the holy hermit to bury. Of all others, therefore, they have
the foulest office in the devil's court who thus befoul themselves;
and he shall befoul them, and punish them with never ending stink
in the torments of hell.

Ye have now heard one part, my dear sisters, of what are called
the seven capital sins, and of their progeny, and of the offices which -f-0
the men who have married these seven hags serve in the devil's
court, and why they are greatly to be hated and avoided. Ye are
very far from them, our Lord be thanked ; yet the foul smell of this
last vice — that is, of lechery, stinketh so very offensively — for the
devil soweth and bloweth it every where — that I am somewhat
afraid lest, upon some occasion, it should get into the nose of your
heart. For stench riseth upwards ; and ye have climbed high,
where there is much wind of strong temptations. Our Lord give
you wit and strength well to withstand.

• Revelations, xviii. 6.
CAMD. SOC. 2 F

218 BEGUILE INCLUSARUM.

J?e wind is muchel of stronge tentaciuns. Ure Louerd jiue ou wit
7 strengfte wel to wiftstonden.

Sum ancre is ]?et weneft J>et heo schule beon stronglukest iuonded
ifte uormeste tweolf moneft J?et heo bigon ancre lif, 7 iften ofter
tweolf )?erefter r' 7 hwon heo, efter ueole jer, iueleft ham so stronge,
heo awundreft hire swufte, 7 is of dred leste God habbe hire al
uorgiten 7 forworpen. Nai ! nis hit nout so. Ifte uorme jeres nis
Folio 57 1. hit bute bal-pleouwe 1 auh nimeft nu jeme hwu hit fareft,-bi uorbisne.
Hwonne a mon haueft neoweliche wif iled horn, he nimeft jeme al
softeliche of hire maneres. pauh he iseo bi hire ei ]?ing J>et him
mispaie, he let }>e jet iwurften, 7 makeft hire ueire cheres, 7 is
vmbe a eueriches weis ]?et heo him luuie inwardliche in hire heorte ^
and hwon he understand wel J?et te luue is treouliche iuestned tou-
ward him r' J?eonne mei he, sikerliche, chasten hire openliche of hire
unfteawes, }>et he er uorber ase he ham nout nuste : makeiS him
swu'Se sterne, 7 went to J?ene grimme toiS uorte uonden jete jif he b
muhte hire luue touward him unuesten. A last, hwon he under-
stont J?et heo is al wel ituht, — ]>et for none fnnge J?et he deiS hire,
heo ne luue^ hine neuer ]?e lesse, auh more 7 more, jif heo mei,
urom deie to deie r' J;eonne scheawe'S he hire ]?et he hire luueiS
sweteliche, 7 deft al J;et heo wule, ase J?eo ]?et lie luueiS 7 iknoweiS,
— ]?eone is al ]?et wo iwurften to wunne. Eif Jesu Crist, ower spus,
deft al so bi ou, mine leoue sustren, ne Jmnche ou no wunder. Vor,
ifte urumfte, nis J?er bute oluhnunge, uorte drawen in luue ^ auh al
so sone ase he euer understont ]?et he beo wel akointed mid ou, he
wule uorberen ou lesse her ^ auh efter ]?e spreoue, on ende,c —
}>eoiine is ]?e muchele joie. Al riht o ]?is ilke wise, ]?o he wolde
leden his folc ut offjjeou J?eoudome,d vt of Pharaones hond, ut of
Egipte, he dude forT ham al ]?et heo euer wolden, miracles feole 7

.*f*

» umben. T. C. b ha. T. C.

e he wile for beoren ow lasse, after \>e preoue on ende. T. spreoue. C. Q. )>es
preoue ? d ut of J>eowedom. C.

TEMPTATIONS AT FIRST LIGHT, AFTERWARDS STRONGER. 219

An anchoress thinks that she shall be most strongly tempted in
the first twelve months after she shall have begun her monastic life,
and in the next twelve thereafter ; and when, after many years, she
feels them so strong, she is greatly amazed, and is afraid lest God
may have quite forgotten her, and cast her off. Nay ! it is not so.
In the first years, it is nothing but ball-play ; but now, observe well,
by a comparison, how it fareth. When a man hath newly brought
a wife home, he, with great gentleness, observes her manners.
Though he sees in her any thing that he does not approve, yet he
taketh no notice of it, and putteth on a cheerful countenance toward
her, and carefully uses every means to make her love him
affectionately in her heart ; and when he is well assured that her love
is truly fixed upon him, he may then, with safety, openly correct
her faults, which he previously bore with as if he knew them not :
he becometh right stern, and assumes a severe countenance, in order
still to try whether her love toward him might give way. At last
when he perceives that she is completely instructed — that for nothing
that he doth to her she loveth him less, but more and more, if
possible, from day to day, then he sheweth her that he loveth her
sweetly, and doeth whatsoever she desires, as to one whom he loveth
and knoweth — then is all that sorrow become joy. If Jesu Christ,
your Spouse, doth thus to you, my dear sisters, let it not seem
strange to you. For in the beginning it is only courtship, to draw
you into love ; but as soon as he perceives that he is on a footing of
affectionate familiarity with you, he will now have less forbearance
with you ; but after the trial — in the end — then is the great joy. Just
in the same way, when he wished to lead his people out of bondage
— out of the power of Pharaoh — out of Egypt, he did for them all
that they desired — miracles many and fair. He dried the Red Sea
and made them a free way through it ; and they went there dry-
footed where Pharaoh and all their foes were drowned. Moreover,

220 REGUL^ INCLUSARUM.

feire. He adruwede J;e Reade See, 7 makede ham ureo wei J?uruh
hire r' 7 )?er heo eoden drui-uoted, )?er adreinte Pharao, 7 hore uoan
alle. FurSer r3e desert, ]?o he hefde iled ham ueor iiSe wildernesse,
Folio 58. he lette ham ]?olien wo inouh — hunger 7 Jmrst, 7 muchel swine 7
muchele weorren 7 monie. On ende he jef ham reste, 7 alle weole
7 wunne r' al hore wil 7 flesches eise 7 este. pus ure Louerd
spared a uormest ]?e junge 7 )?e feble, 7 drauh'S ham ut of J?isse
worlde sweteliche 7 mid liste. Auh so sone so he isihiS ham
hearden, he let arisen 7, awakenen weorre, 7 techeiS ham uihten, 7
weane uorte )>olien. An ende, efter longe swinke, he jifS ham
swete reste, her, I sigge, i]nsse worlde, er heo kumen to heouene r' 7
Jmncheft J»eonne ]?e reste so god efter }?e swinke, 7 te muchele eise
efter ]?e muchele meoseise JrancheiS so swuiSe swete.

]Vu beoiS i^Se sauter, under J?e two tentaciuns )?et ich erest seide,
J?et beo^ J?e uttre 7 te inre uondunges, ]>et temeiS alle )?e oiSre, uour
dolen, }>us to-deled, — uondunge liht 7 derne — uondunge liht 7 open-
liche — uondunge stronge 7 derne — uondunge stronge 7 openliche,
ase is her to understonden. " Non timebit a a timore nocturne, &c."
Of fondunge liht 7 derne ser3 Job J>eos wordes : " Lapides excavant
aque, et alluvione paulatim terra consuuiitur." Lutle dropen
JjurleiS b )?ene ulint )?et ofte ualleiS ]?eron ^ 7 lihte derne uondunges
]>et me nis nout iwar of, ualleiS o'Serhwule one treowe heorte. Of ];e
lihte openliche uondunges, bi hwam he seiiS al so r' " Lucebit post
eum semita," nis nout so muchel dute. Of stronge tentaciun |>et is
J?auh derne, Job mene~S him 7 seiiS t " Insidiati sunt mihi et pre-
valuerunt, et non erat qui ferret auxilium : " }?et is, " Mine uoan
awaiteden me mid tricherie, 7 mid treisune, 7 strenciSeden uppon
me, and nes hwoa me hulpe." " Veniet malum super te, et nescies
Folio 58 b. ortum ejus." Of J?e ueor^e uondunge, ]?et is strong 7 openliche, he
makeiS his mone of his foan 7 ser$, " Quasi rupto muro, et aperta
janua irruerunt super me^" )>et is, heo wresten0 in uppon me, ase

« Vulgate, timebis. Ed b hurtled. C. c Jresten. C. wrastin. T.

TEMPTATIONS SECRET AND OPEN, LIGHT AND POWERFUL. 221

in the desert, when he had led them far within the wilderness, he let
them suffer distress enough — hunger and thirst, and much toil, and
great and numerous wars. In the end, he gave them rest, and all
wealth and joy — all their desire, with bodily ease and abundance.
Thus our Lord spareth at first the young and feeble, and draweth
them out of this world gently, and with subtlely. But as soon as he
sees them inured to hardships, he lets war arise and be stirred up,
and teacheth them to fight, and to suffer want. In the end, after
long toil, he giveth them sweet rest, here, I say, in this world,
before they go to heaven ; and then the rest seemeth so good after
the labour ; and the great plenty after the great want seemeth so
very sweet.

Now, there are in the Psalter, under the two temptations
that I spoke of first, which are the outward and the inward
temptations, which give birth to all the others, four sorts, thus
distinguished : light and secret temptation, light and manifest
temptation, powerful and secret temptation, powerful and man-
ifest temptation, as we are to understand in this passage, "Thou
shalt not be afraid for the terror by night," &c.a Of light and
secret temptation Job saith these words : " Lapides excavant aqua3, et
alluvione paulatim terra consumitur."b Small drops wear through
the flint upon which they often fall ; and light secret temptations
which men are not aware of, at times cause a faithful heart to err.
Of the light manifest temptations, of which he saith thus, " A path
shall shine after him," c there is not so much cause to fear. Of
powerful temptation, which is yet secret, Job maketh his complaint
and saith : " Insidiati sunt mihi et praBvaluerunt, et non erat qui
ferret auxilium ; "d that is, " My foes lay in wait for me with treachery
and treason, and they prevailed against me, and there was none who
helped me." " Evil shall come upon thee, and thou shalt not know

• Psalm xci. 5. b Job, xiv. 19.

c Job, xli. 23. d Ibid. xxx. 13.

222 BEGUILE INCLUSARUM.

J?auh he wal were to-broken, 7 te jeten opene. pe uorme, 7 te
Jmdde uondunge of );eos foure beoiS altnest under J?er inre. f>e
ofter, 7 te ueorSe, ualleft under J?e uttre, and beoiS euer mest fles-
liche, 7 eiS forSi to ivelen. pe oiSer two beoft gostliche — of gost-
liche unfteauwes — 7 beo^S ihud ofte 7 derne hwon heo derueft mest,
7 beo^S muchel uorjnii J?e more to dreden. Moni ]?et ne weneiS nout
bredeiS in hire breoste sum liunes hweolp, oiSer sum neddre kundel
}>et for-uret ]>e soule. Of swuche Salomon a seift, " Alieni comederunt
robur ejus, et ipse nescivit J" et alibi, " Traxerunt me et ego non
dolui t* vulneraverunt me et ego nescivi 1" ]>et is, vnholde uor-ureten
]?e strencfte of his soule, ^ he hit nout nuste. Let is mest dred of
hwon J?e swike of helle eggeft to one Jnnge J?et J?unche^S swuiSe god
mid alle, ^ is J;auh soule bone, ^ wei to deadlich sunne. So he deft
al se ofte ase he ne mei mid openlich vuel, ku'Sen his strenc~Se. " Noa,
lie seiiSe, ne mei nout makien ]?eos to sunegen J?uruh jiuernesse, <^
ichulle don ase J>e wrastlare de~S — ich chulle wrenchen hire jndeward
ase heo mest dredgS. 7 worpen hire oftere half, 7 breden uerliche b
adun er he lest wene f " and eggeiS hire touward so muchel absti-
nence, ];et he is )?e unstrengre ine Godes seruise, 7 let so heard lif,
^ pineiS so hire licome ]?et te soule stepruejS. He bihalt on oiSre ]>et
he ne mei nones weis makien vuelec iiSoncked, so lufful ^ so
Folio 59. reouiSful is hire heorte. " Ich chulle," he J^enche'S, " makien hire to
reouftful mid alle r' ichulle makien so muchel J>et heo schal luuien
eihte, ^ J?enchen ]?e lesse of God, ^ leosen hire fame r' ^ put ]?eonne
a swuc ]?onc in hire softe heorte : Seinte Marie ! naueiS J?e mon oi5er
J?eo wummon meoseise ^ <^ no mon nule don ham no good ? Me
wolde me pf ich bede, j so helpen ham 7 don elmesse ^ " 7 bringeiS
hire on to gederen 7 jiuen alre erest J;e poure ^ J?er efter to oiSre
ureond f a last makien feste, 7 iwur^SeiS al worldlich ^ uorschuppe'S
of ancre to husewif of helle. God hit wot swuch feste makeiS sum
of hore f }?et wen eft ]?et heo do wel, ase dusie men 7 adotede doft
hire to ur.derstonden, ^et flakereft d hire of freolac, 7 herieb 7

» osee C. b frcchliche. T. c lu'Sere. T. C. •' faltreS. T. HuttereS. C.

S

., -H.A 4 ;^^

\r ^^ ^ / ^

CRAFTINESS OF THE TEMPTER. 223

the rising thereof." a Of the fourth temptation, which is powerful

and manifest, he maketh his complaint and saith, " Quasi rupto

muro, et aperta janua, irruerunt super me ; " b That is, " they have

rushed in upon me, as when a wall is broken, and the gates open."

The first and the third of these four temptations are, for the most

part, under the inward class. The second and the fourth fall under

the outward, and are almost always fleshly, and, therefore, easily

felt. The other two are spiritual — concerning spiritual faults — and

are often hidden and secret when they are most hurtful, and are,

therefore, much more to be feared. Many a one who doth not

suspect it, nourisheth in her breast some lion's whelp, or some

viper's brood, that gnaws the soul. Of such Solomon saith, " Alieni

comederunt robur ejus, et ipse nescivit ; " c and in another place,

" Traxerunt me, et ego non dolui ; vulneraverunt me, et ego

nescivi ; " d that is, " Enemies have devoured the strength of his soul,

and he knew it not." Yet there is most reason to fear when the

traitor of hell inciteth to any thing that appears at the same time to

be very good, and yet is the bane of the soul, and the way to deadly

sin. He doth thus whenever he may not shew his power by open

wickedness. No, saith he, " I cannot make this one to sin through

gluttony, but I will do as the wrestler doth ; I will pull her forcibly

aside in the direction she most dreadeth, and cast her on the other

side, and throw her down violently before she is at all aware ; " — and

he incites her to so much abstinence that she is rendered the less

able to endure fatigue in the service of God, and leads so hard a life,

and so torments her body, that her soul dieth. He sees another

whom he cannot by any means make to entertain evil thoughts, so I "**

full of love and compassion is her heart. " I will," he thinketh, " make

her even too compassionate. I will so manage that she shall love

worldly goods, and think less upon God, and lose her reputation ;

1 Isaiah, xlvii. 11. b Job, xxx. 14. c Hosea, vii. 9.

d "They drew me, and I felt not; they have beaten me, and I knew it not." —
Proverbs, xxiii. 35.

224 REGULuE INCLUSARUM.

of a pe elmesse pet heo deft — hwu wide heo is iknowen, ^ heo let wel
perof, 7 leapeft into horel.b Sum seift inouh reafte pet heo gedereft
hord ^ so pet hire hus mei beon ibroken <^ heo bofte. Lo ! pus pe
treitre of helle makeft him treowe readesmon. Ne ileue je him
neuer. Dauid cleopeft hine " demonium meridianum," pet is, briht
schininde deouel ^ ant Seinte Powel cleopeft hine " angelum lucis t' "
pet is, engel of liht : vor swuch he makeft him ofte, <^ scheaweft him
to monie. No sihfte pet je iseoft, ne wakiinde ^ne slepinde,me ine
swefne, ne telle je bute dweole 1 vor nis hit buten his. gile. He
haueft wise men of holie liue ^ of heie ofte so bicherd, ase ]>e pet is
com to in one wildernesse in one wummone liche, ^ seide pet heo
was igon a dweoleft,0 <^ weop ase meoseise ping efter herbaruwe t1 7
Folio 59 b. eft of pen ofter holie monne pet he makede uorte ileuen pet he was
engel, <^ bi his feder pet he was pe deouel, ^ makede him to slean
his feder. Swufte ofte J?er biuoren he hefde iseid him euer soft,
uorte biswiken him soriliche on ende. Also of J?e holi monne pet he
makede kumen horn to dealen his feder chetel d to neodfule 7 to
poure, so longe pet he deadliche sunegude o wummone, <^ feol so
into unhope, <^ deiede ine heaued sunne. Of mon pet spekeft mid
ou swuche6 talen ihereft hu je schulen witen ou wift pes deofles
wieles, pet he ou ne biwrenche. Summe of ou pet he makede
summe cherre to wenen pet hit were uikelunge jif heo speke ueire,
<^ jif heo edmodliche mened hire neode, <^ jif heo ponckede mon of
his god dede r' <% was more ouerhowe uorto acwenchen cherite, pen
uorto don rihtwisnesse. Sum he is abuten to makien so swufte
uleon monne uroure, pet heo ualleft ine deadlich sor pet is accidie ^
ofter into deop pouht r7 so pet heo dotie. Sum hateft so sunne pet
heo haueft ouerhowe! of oftre pet falleft, pet schulde weopen uor hire, (n
<^ sore dreden of al swuch anont hire suluen ^ ' «jt siggen ase dude pe
holie mon pet set <£ weop ^ seide, po me tolde him pet on of his

» heue« up. T. C. «> orhel. T. orgel. C.

« o dweole. T. d feh. T. fech. C.

• toward ow Jmlliche. T.

WILES OF THE DEVIL. LEGENDARY TALES. 225

and he then puts such a thought as this into her kind heart : " Holy
Mary ! is not this man, or this woman, in great poverty ; and no
one will do them any good ? They would if I were to ask them,
and thus I might help them, and do alms." Thus he leads her on
to collect, and to give first of all to the poor, afterwards to some
friend, and at last to make a feast; and she grows quite worldly,
and is transformed from an anchoress into a housewife of hell. God
knows that one of them maketh such feasts ; who thinketh that she
is doing good, as foolish and silly people give her to understand,
who flatter her for her liberality, and praise her, and boast of the
alms that she doth ; how widely she is known : and she is well
pleased at this, and leapeth up into pride. Some one will be ready
enough to say that she is gathering a hoard ; so that her house may
be broken into, and she too. Lo ! thus the hellish traitor pretendeth
to be a faithful adviser. Never believe him. David callcth him, " De-
monium meridianum," that is, " bright shining devil; " and St. Paul,
" Angelum lucis," that is, angel of light : for such he oft pretendeth
to be, and seemeth to many. Account no vision that ye may see,
waking, or sleeping, or in a dream, to be any thing but an illusion ;
for it is only one of his stratagems. He hath often thus deceived
wise men of holy and pious life ; as him whom he came to in the
wilderness in the form of a woman, and said that she had lost her
way, and wept, as in misery, for a hospitable shelter : and again,
of the other holy man whom he made to believe that he was an
angel, and of his own father that he was the devil, and made him
kill his father. Upon very many former occasions he had always
told him the truth, that he might deceive him grievously in the end.
Also, of the holy man whom he caused to come home to distribute
his father's goods to the poor and needy, so long that he sinned
mortally with a woman, and fell thus into despair, and died in
deadly sin. Against the devilish wiles of the man who telleth you such
tales, hear how ye should guard yourselves, that he may not deceive
you. Sometimes he has made one of you think that it would be
flattery if she were to speak in a courteous manner, and if she
CAMD. SOC. 2 G

226 REGUL.E INCLUSARUM.

breflren was inallen into heaued sunne r' " Ille hodie, ego eras t"'
"Weilawei! strongliche was he itemtc/ cr he so ueolle, — ase he
ueol to dei, al so," queS he, " ich mei to morwen."

IV u, mine leoue sustren, monie tentaciuns ich habbe inemned ou,
under J?e seoue sunnen ^ auh nout tauh J>e Jmsentfold ]>et me is
Folio 60. mide itempted : ne ne muhte, ase ich wene, mide none muiSe nome-
liche nemen ham. Auh ine J?eo ]?et beoi5 her etforen iseid alle ]?eo o'Sre
beoiS bilokene. Lut beoiS rSisse worlde, oiSer none mid alle, J?et ne
beo^, mid hore sum, oiSerhwules itempted. He haueiS so monie
bustesafulof his letuaries — J?e hrSere leche of helle — ]>e ];et for-
sake'S on, he beot ano-Ser uoriS anonriht, 7 )>et ]?ridde, 7 tet feoriSe ^
7 so euer uor<5 anonriht, uort he b cume uppon swuche |?et me on
ende underuo : 7 he J>eonne mid tet, birleft c him ilome. penc her
of )>e tale of his ampuiles. Iherei5 nu hwu ich bihet, ajean alle
uondunges, monie kunne urouren, 7 mid Godes grace, J;er efter ]?e
saluen.

Siker beo of fondunge, J?et hwoso d euer stont ine heie liue. pis is
Ipe uormeste uroure. Vor, euer so herre tur, so haueiS more wind.
Ee beo$ tures ou sulf, mine leoue sustren r7 auh ne drede je nout
)?eo hwule J?et je beoiS so treouliche 7 so ueste ilimed mid lim of

11 boistes. T. C. b and swa euer for« a'Set he. T.

c hi telle'S. C. d siker beo of fondinge hwase. T. C.

CONSOLATIONS TO THE TEMPTED. 227

humbly complained of her indigence ; and thanked one for a benefit
conferred : and yet, this was rather an arrogant attempt to put out
the light of charity, than to do what was right.* He endeavours to
make some one so zealous to flee from the things that make the life
of man agreeable, that she falls into the deadly evil of sloth ; or into
such profound thought that she becomes foolish. Some one has
such a hatred of sin that she looks with proud contempt upon others
who fall, when she ought to weep for them, and fear greatly for
herself, lest she fall into like sin ; and should say, as the holy man
did, who sat and wept, and said, when he was told that one of his
brethren had fallen into mortal sin, " Ille hodie, ego eras." " Alas !
he was strongly tempted before he thus fell — as he fell to day, so,"
quoth he, " I may to-morrow."

.Now, my dear sisters, I have named many temptations to you,
under the seven sins ; but yet not the thousandth part of those with
which we are tempted : nor could they, as I think, by any mouth be
particularly named. But in those which have already been spoken
of all the others are included. There are few persons, or none, in
this world, who are not, at times, tempted with some of them. The
wicked leech of hell hath so many boxes full of his electuaries, that
to him who rejecteth one he offers another directly, and a third, and
a fourth, and so on continually until he come to such a one as he in
the end accepts, and then he plies him with it frequently. Think,
now, of the number of his phials. Hear now, as I promised,1* many
kinds of comfort against all temptations, and, with God's grace,
thereafter the remedies.

\Vhosoever leadeth a life of exemplary piety may be certain of
being tempted. This is the first comfort. For the higher the
tower is, it hath always the more wind. Ye yourselves are towers,
my dear sisters, but fear not while ye are so truly and firmly

• " Et tamen foret magis prsesumptio ad cxtinguendum caritatem 411:1111 sapientia vera."
—MS. Oxoii.
b See page 177.

228 REGULJE 1NCLUSARUM.

ancre a luue euerichon of ou to oiSer. Vor none deofles pufte ne
Jmrueb je dreden, bute jif }?et lim ualse t"5 ]?et is to siggen, bute jif
]?e luue bitweonen ou wursie Jmruh J?e ueonde. Al so sone so ei
unlimeS hire, heo bi$ sone iswipt for$ r' bute jif J?e o~$re holden
hire, heo biiS ikest sone adun, ase }?e leste_d ston is from J?e tures
coppe adun into )?e deope dich of sum suti sunne.

IVu an oiSer elne ouh muchel urouren ou, hwon je beo"3 itented.
pe tur nis nout asailed, ne ]?e castel, ne J?e cite hwon heo beoS
Folio 60 b. biwunnen r' al so }>e helle weorrur ne asaileft nenne mid fondunge
J?et he haue~S in his hond ^ auh deiS heo )?et he naueiS nout. VorSi,
leoue sustren, hwose nis nout asailed, heo mei sore dreden leste heo
beo biwunnen.

pe ]?ridde kunfort is, J?et ure Louerd sulf, iiSe Pater noster, techeiS
us to bidden, vEt ne nos inducas in tentationem r"' ]?et is, " Louerd,
Feder, ne suftre ]m nout ]?et he ueond allunge lede us into uondunge."
Lo nimeiS nu gode jeme. He nule nout }?et je bidden |>et je ne
beon nout ifonded, vor )?et is ure purgatorie, 7 ure clensing fur, auh
J?et we ne beon nout allunge ibrouht )?erin, mid kunscence of heorte
7 mid skiles jettunge.

pe ueoriSe uroure is, sikernesse of Godes helpe ii5e vihtunge ajein ^
ase Seinte Powel seiiS e — " Fidelis est Deus qui non sinet nos
temptari ultra quam possumus." God, he serS, is treowe: nul lie
neuer J?olien J?et te deouel tempti us ouer ]?et he isilvS wel ]?et we
muwen rSolien ^ auh iiSe temptaciun he haueiS iset to J?e ueonde a
merke, ase ]?auh he seide — tempte hire so ueor, auh ne schalt tu gon
no furSer: 7 so ueor he jiueft us strencfte to wiiSstonden, 7 te
deouel ne mei nout gon furiSer a pricke.f Gregorius : " Diabolus

a anrad. T. b l>arf. T. J>ur«e. C.

c faille. C. •" lowsc. T. lousse. C.

c witne'S. T. ' ne mei na forScre gan. C.

CONSOLATIONS TO THE TEMPTED. 229

cemented all of you to one another with the lime of sisterly love.
Ye need not fear any devil's blast, except the lime fail ; that is to
say, except your love for each other be impaired through the enemy.
As soon as any of you undoeth her cement, she is soon swept forth ;
if the other do not hold her she is soon cast down, as a loose stone
is from the coping of the tower, down into the deep ditch of some
foul sin.

Here is another encouragement which ought greatly to comfort
you when ye are tempted. The tower is not attacked, nor the
castle, nor the city, after they are taken ; even so the warrior of hell
attacks, with temptation, none whom he hath in his hand ; but he
attacketh those whom he hath not. Wherefore, dear sisters, she
who is not attacked may fear much lest she be already taken.

The third comfort is, that our Lord himself, in the Paternoster,
teacheth us to pray, " Et ne nos inducas in tentationem ; " that is,
" Lord, our Father, suffer not that the fiend lead us quite into tempta-
tion." Lo! now, take good heed. He wishes not that ye pray that
ye be not tempted, for that is our purgatory, and our purifying fire
— but, that we be not entirely brought into it, with consciousness of
heart and consent of the mind.

The fourth comfort is, the assurance of God's assistance in the
contest, as St. Paul saith, " Fidelis est Deus qui non sinet nos
temptari ultra quam possumus." a God, he saith, is faithful : he will
never suffer that the devil tempt us above what he seeth well that
we can bear ; but, in the temptation, he hath placed a mark to the
enemy ; as though he said, Tempt her so far ; but thou shalt go
no further ; and so far he giveth us strength to withstand, and the
devil may not go a jot further. St. Gregory says, " Although the
devil always desires the affliction of the righteous, yet, unless he

• 1 Corinthians, x. 13.

230

REGULuE INCLUSARUM.

licet afflictionem justorum semper appetat, tamen si a Deo potestatem
non accipiat, formidari igitur non debet, quia nihil nisi permissus
agere valet. "

And tis is J?e vifte uroure, Jret he ne mei no Jnng don us bute bi
Godes leaue. And tet was wel ischeauwed, ase ]>e Gospel tellers,
]?eo ]?eo deoflen ]?et ure Louerd werp ut of one monne bisouhten 7
seiden : " Si ejicitis nos hinc, mitte nos in porcos 1" jif )m driuest us
Folio 61. heonene, do us rSeos swin her ^ If he jettede ham. Lo hu heo ne
muhten nout wrSuten leaue swenchen fule swin. And te swin
anonriht urnen 7 adreinten ham suluen rSer see. Seinte Marie ! so
heo stunken a to J?e swin, J?et ham was leoure uorte adrenchen ham
sulf }?en uorte beren ham r' and on vniseli .Godes ilicnesse bereft ham
in hire breoste, 7 ne nimeiS neuer jeme. And al ]?et vuel ]>et he
euer dude Job, euer he nom leaue ]?erof ec et ure Louerde. Lokeft
]?et je kunnen J?e tale ine dialoge ^ hu ]?e holi mon was iwuned to
siggen to ]?es deofles neddre : " Si licentiam accepisti, ego non pro-
hibeo :" jif )>u hauest leaue, cwe$ he, do stink b jif ]>n meih ^ 7 he
bead forS his hond.c Auh heo neuede ]?o none leaue, bute one d uort
to offeren e him, jif bileaue him trukede. Auh hwon God jifS him
leaue on his leoue children — hwui is hit, bute uor hore muchele
biheue, ]?auh hit ham greue sore ?

pe sixte kunfort is, ]?et ure Louerd, hwon he i$olei$ ]>et we beoft
itented, he plaieiS mid us, ase J?e moder mid hire junge deorlinge ^
vlih^S from him r' 7 hut hire r' 7 let hit sitten one, 7 loken jeorne
abuten, 7 cleopien, Dame ! dame ! 7 weopen one hwule r' and J?eonne
mid ispredde ermes leaped lauhwinde uori5, 7 cluppeiS 7 cusseiS, 7
wipeiS his eien. Riht so, ure Louerd let us one iwurSen o'Ser
hwules, 7 wiSdraweS his grace, 7 his cumfort, 7 his elne, J?et we ne

a he stanc. T. he stong. C.
c cheke. T. C.
< fcaren. T.

b sting. T. C.

•' nan botc ane. T.

CONSOLATIONS TO THE TEMPTED. 231

receive power from God, he ought not to be feared, because he can
do nothing unless permitted."

And this is the fifth comfort, that he can do nothing to us but by
God's permission. And this was well shewn, as the Gospel tells,
when the devils which our Lord cast out of a man besought him and
said, " Si ejicitis nos hinc, mitte nos in porcos : " " If thou drive us
hence, send us into this herd of swine :" and he permitted them.
Observe how they might not, without leave, afflict the foul swine.
And the swine immediately ran and drowned themselves in the sea.
Holy Mary ! they so stunk to the swine, that it was better for them
to drown themselves than to bear them ; and an unhappy creature
made after the image of God beareth them in her breast, and
thinketh nothing of it. All the evil that ever he did to Job, he
always obtained permission to do it from our Lord. See that ye
know the story in the dialogue, how the holy man was wont to say
to the devil's serpent, " Si licentiam accepisti, ego non prohibeo."
" If thou hast leave," quoth he, " do sting, if thou mayest ; " and he
offered him his hand. But he had then no permission, except only to
frighten him, if his faith had failed. But when God giveth him
leave against his dear children — why is it, but for their great
advantage, although it may grieve them sore ?

The sixth comfort is, that our Lord, when He suffereth us to be
tempted, playeth with us, as the mother with her young darling:
she flies from him, and hides herself, and lets him sit alone, and
look anxiously around, and call Dame ! dame ! and weep a while,
and then leapeth forth laughing, with outspread arms, and embraceth
and kisseth him, and wipeth his eyes. In like manner, our Lord
sometimes leaveth us alone, and withdraweth His grace, His comfort,
and His support, so that we feel no delight in any good that we do,
nor any satisfaction of heart ; and yet, at that very time, our dear
Father loveth us never the less, but doth it for the great love that he
hath to us. And David understood this well when he said, " Non

232 REGUL^E INCLUSARUM.

iuindeft swetnesse in none Jnnge J?et we wel doft, ne sauur of heorte J.
7 tauh, iftet ilke point, ne luueft he us ure leoue ueder neuer J?e lesce,
auh he deft hit for muchel luue ]?et he haueft to us. Ant tet under-
stod wel Dauid, J»o he seide, "Non me derelinquas usquequaque 1"

Folio 61 6. allunge, cweft he Louerd, ne bilef Jm me nout. Lo, he wolde wel
J?et he bilefde him, auh nout allunge. And six ancheisuns beoft a
hwi God, for ure god, wiftdrauhft him ofterhwules : J?et on is, J?et
we ne bicumen prude r' b an oftre, J?et we iknowen ure owune feblesce
7 ure owune muchele unstrencfte, 7 ure owune wocnesse i 7 tet is a
swufte muchel god t'0 ase Seint Gregorie seift, " Magna est perfectio
sue imperfectionis cognitio:" ]?et is, muchel godnesse hit is uorto
icnowen wel his owune wrecchedom,d 7 his wocnesse. Ecclus.
" Intemptatus, qualia scit?" Hwat wot, he ser3, Salomon, }?e ]?et is
unuonded? And Seint Austin bereft Seint Gregorie witnesse, mid
teos wordes, " Melior est animus cui propria est infirmitas nota
quam qui scrutatur celorum vestigia et terrarum fundamenta :" )?et
is, betere is ]?e ]?et troddeft wel 7 ofsecheft wel ut his owune feblesce
J?en he )>et meteft hu heih is ]?e heouene 7 hu deope is J?e eoriSe.
Hwon two bereft one burftene 7 te ofter bileaueft hit, J?eonne mei ]?e
J?et holdeft hit up iuelen hu hit weihft. Al so, leoue suster, ]?e hwule
]?et God bereft mid te ]?i tentaciun, nostu neuer hu heui hit is J. 7
forfti, et summe chere, he let j?e one, ]>et tu understonde J>in owune
feblesce, 7 cleopie efter his helpe, 7 jeie lude efter him. Eif he is
to longe, hold hit .wel up ]?eo hwule, J?auh hit derue J?e sore. Vor
hwoso is siker of sukurs j?et him schal sone kumen, 7 jelt tauh Tip
his kastel to his wifterwines, is swufte to blamen.6 pencheft her of
]?e tale, hu ]?e holi mon in his fondunge iseih biwesten ajan him so
muchel uerde of deoflen J?et he uorleas uor muchele drede J?e
strencfte of his bileaue uort tet ]?e ofter holi mon seide to him,

Folio 62. " Bihold," cweft [he] bi esten : " plures nobiscum sunt quam cum

• notieS. C. noatlS. T. b an is, •£ we ne pruden. T. C.

c virtu. T. d wrecchehed. T.

f swifte ha is to witen. T.

WHY GOD SUFFERS US TO BE TEMPTED. 233

me derelinquas usquequaque ; " a " Lord," quoth he, " do not thou
utterly forsake me." Observe, he was willing that he should forsake
him, but not utterly. And there are six reasons why God, for our
good, sometimes withdraweth himself: one is, that we may not
become proud ; another is, that we may know our own feebleness,
our great infirmity, and our weakness; and that is a very great
good, as St. Gregory saith, " Magna est perfectio sua3 imperfectionis
cognitio ; " that is, " It is great goodness in a man to know well his
own wretchedness and his weakness." Ecclus. " Intemptatus,
qualia scit ? " b " What doth he know," saith Solomon, " who hath not
been tried?" And St. Austin confirmeth the testimony of St.
Gregory, with these words, " Melior est animus cui propria est
infirmitas nota quam qui scrutatur coelorum vestigia, et terrarum
fundamenta ; " that is, " Better is he who traceth and searcheth out
well his own weakness, than he who measureth the height of the
heaven and the depth of the earth." When two persons are carrying
a burden, and one of them letteth it go, he that holdeth it up may
then feel how it weigheth. Even so, dear sister, while God beareth
thy temptation along with thee, thou never knowest how heavy it is,
and therefore, upon some occasion, he leaveth thee alone, that thou
mayest understand thine own feebleness, and call for his aid, and
cry loud for him. If he delays too long, hold it well up in the mean
time, though it distress thee sore. For he that is certain that
succour shall soon come to him, and yet yields up his castle to his
enemies, is greatly to blame. Think here of the story, how the holy
man in his temptation saw opposed to him on the west such a large
army of devils, that through great terror he lost the firmness of his
faith, until the other holy man said to him, " Look," quoth he,
" toward the east ; " " Plures vobiscum sunt quam cum illis." c
" We have," quoth he, " more than they are, to help on our side."
The third reason, saith he, is that thou be never quite secure ; for
security begetteth carelessness and presumption, and both these

• Psalm cxix. 8. b Ecclesiasticus, xxxiv. 11. c 2 Kings, vi. 16.

CAMD. SOC. 2 H

234 REGUL^E INCLUSARUM.

illis." We habbeiS, cweS he, mo pen hco beon, to helpe on ure
halue. pe pridde arichesun is,a he ser$, pet tu ne beo neuer al siker ;
vor sikernesse streoneft jemeleaste,b 7 ouerhowe r' 7 bofte peos
streoneft inobedience. * pe ueorfte anchesun is, hwi ure Louerd hut (X f
him r' pet tu seche him jeorneluker, 7 cleopie 7 weope efter him, ase
deft pet lutel babanc efter his moder. per efter is pe vifte
anchesun: pet tu his jeincume underuo pe gledluker. pe sixte
anchesun is, pet tu perefter pe wisluker wite him, hwon pu hauest
ikeiht him i' 7 te uestluker holde ? 7 sigge mid his leofmone, " Tenui
eum nee dimittam." peos six reisuns beoiS under Ipe sixte urouren
|?et je muwen habben, mine leoue sustren, ajean uondunges.

pe seouefte kunfort is, )?et alle J?e haluwen weren wpji^liche d
itented. Nim of J?e hexte alre uormest. Vre Louerd seide to
Seinte Peter, "Ecce Satan expetiuit uos ut cribraret sicut triti-
cum," 7c. " Lo," cweft ure Louerd, " Satan is jeorne abuten uorto
ridlen e )?e ut of mine cornej f auh ich habbe bisouht for J?e, ]?et ti
bileaue ne trukie g allunge." Seinte Powel hefde, ase telleft he him
sulf, flesches prikiunge. — "Datus est mihi stimulus carnis mea35' —
and bed ure Louerd jeorne ]?et he dude hit from him r' and he
nolde, auh seide, " Sufficit tibi gratia mea : nam uirtus in infirmitate
perficitur ^" j?et is, "my grace schal witen J?e ]?et tu ne beo ouer-
cumen r' beon strong in unstrencfte." pet is muchel mihte. Alle ]?e
oftre beoft icruned ]?uruh fiht of fondunge. Seinte Sare, nes heo
fulle ]?reattene jer itented of hire vlesche r' auh forfti )?et heo wuste
Folio 62 b. wel pet in |?e muchele anguise aros J?e muchele mede, nolde heo
neuer enes bisechen ure Louerd ]?et he allunge deliurede hire ]?erof :
auh J?is was euer hire bone — " Domine, da mihi virtutem resistendi :"
" Louerd," cweft heo, " jif me strencfte uorto wiiSstonden." Efter
preottene jer com J?e akursede gost pet hefde hire itented — blac as a

• For J>e J>ridde >ing is ^>. T. k gemeles. T.

c lite barn. T. d wodliche. T. C. multum. MS. Oxon.

e ridli T. C. ' icorene. T. db electis. MS. Oxon.

* truke. T. C.

HOW ST. PETER, ST. PAUL, AND ST. SAEA WERE TEMPTED. 235

beget disobedience. The fourth reason why our Lord hideth him-
self is, that thou mayest seek him more earnestly, and call, and weep
after him, as the little baby doth after his mother. After this is the
fifth reason ; that thou receive him the more joyfully on his return.
The sixth reason is, that thou mayest the more wisely keep, and the
more firmly hold him when thou hast got him, and say with his
beloved, " I held him, and I will not let him go." a These six reasons
are under the sixth of the comforts that ye may have, my dear
sisters, against temptations or trials.

The seventh comfort is, that all the saints were tempted like
others in this world. Take this highest of all first. Our Lord said
to St. Peter, " Ecce Satan expetivit vos ut cribraret sicut triticum,"
&c.b " Behold," quoth our Lord, " Satan is earnestly desirous to
sift thee out of mine elect ! but I have besought for thee that thy
faith fail not utterly." St. Paul had, as he himself telleth, pricking
of the flesh. " There was given me a sting of my flesh ; " c and he
prayed our Lord earnestly that he would remove it from him ; and
he would not, but said, " Sufficit tibi gratia mea ; nam virtus in
infirmitate perficitur ;" d that is, " My grace shall keep thee, that thou
shalt not be overcome : [but] be strong in weakness." This is great
power. All the other saints are crowned on account of their
resisting temptation. Was not St. Sara tempted in her flesh full
thirteen years? but, because she well knew that in her great
distress the great reward sprung up, she would never beseech our
Lord that he would entirely deliver her from it : but this was always
her prayer, " Domiue, da mihi virtutem resistendi." " Lord," quoth
she, " give me strength to resist." After thirteen years came the
accursed spirit who had tempted her — black as a negro — and began

• Song of Solomon, iii. 4. b Luke, xxxii. 31.

c 2 Corinth, xii. 7. d Ibid. 9.

236 REGUL.S; INCLUSARUM.

bloamon a 7 bigon to greden, Sare, Jm hauest ouercumen me : 7 heo
him onswere 7 seide ? ]>u liest, cweiS heo, fide Jnng t' nout ich, auh
haueft Jesu Crist my Louerd. Lo ! hwu J?e swike b wolde makien
hire, a last, leapen into prude. Auh heo was ful wel iwar ]?erof, 7
turne al ]>e meistrie to Godes strenciSe. Seinte Beneit, 7 Seinte
Antonie, and te oftre wel je wuten hu heo weren itented, 7 Jmruh ]?e
tentaciuns ipreoued to treowe champiuns ^ 7 so mid rihte ofserueden
kempene crune. Ant tis her efter is )?e eihteoiSe kunfort ^c J?et al so
alse ]?e goldsmrS clenseft ]?et gold r5e fure, al so deiS God J?e soule
i3e fure of fondunge.

pe niefte cumfort is, jif J?e ueonde mid fondunge greueft ]?e sore,
Jm greuest him hwon ]?u etstondest a Jmsend srSe more 7 sarre t' 7
tet for ]?reo reisuns, nomeliche, J?et on is, )?et he uorleoseft, ase
Origenes sei^, his strenciS uorte tenten euermore on_viien)swuch
manere' sunne. pet o^er is, J?et he furiSerluker echeiS his )?ine. pet
};ridde is ]?et he uor-uret his owune heorte of sore grome 7 of
teone, J>et he undone his [te3],d deiS }?e iiSet tentaciun )?et tu stonst
ajean ^ mucheleft J>ine mede ^ 7 for pine J?et he wende uorte drawen
J?e touward, he breideiS J>e crune of blisse. And nout one ne two,
auh ase ueole siften ase J>u ouerkumest him, ase ueole crunen J. |?et
Folio 63. is to siggen, ase ueole menken e of misliche muruh^en he grerSeiS
]?e. Uor so serS Seint Beornard : " Quociens uincis, tociens coron-
aberis." The tale ine uitas patrum bereft witnesse ec herof, of |?e
deciple j>et set biuoren his meister, 7 his meister iweard f aslepe, mit
tet J?et he lerede him 7 slepte uort midniht : 7 ]>o he awakede, ertu,
cweft he, jet her? Go 7 slep swr3e.g pe holi mon, his meister,
iwearS eft aslepe sone, ase J»e J?et hefde J?er biuoren ibeon ine
muchele wecche, 7 iseih enne swufte ueirne stude, 7 iset foriS ane
trone t' 7 ter on seoue crunen r' 7 com a stefne to him 7 seide r' J>eos

• bla mon. T. C. b swoke. C. e elno. T.

«» tc-S. T. C. « mensken. T. C. « warS. T. C.

t hwer artu, queS he ? Ga slep swLSe.

THE SAINTS TEMPTED. LEGENDARY TALE. 237

to cry out, " Sara, thou hast conquered me." And she answered
him and said, "Thou liest," quoth she, "foul thing; not I, but
Jesus Christ my Lord hath done it." Behold ! how the deceiver
wished to make her at last mount up into pride. But she was full
well aware of it, and attributed the victory intirely to the power of
God. Ye know well how St. Benedict, St. Anthony, and the other
saints were tempted, and, through the temptations, proved to be
true champions, and so justly deserved the crown of victory. And
this, in the next place, is the eighth comfort, that in like manner as
the goldsmith purifieth the gold in the fire, even so doth God the
soul in the fire of temptation.

The ninth comfort is, if the fiend with temptation grieveth thee
sore, thou grievest him a thousand times more and sorer when thou
resistest ; and that for three reasons ; namely, one is, that he loseth,
as Origen saith, his power to tempt ever thereafter to such kind of
sin. Another is, that he still further acldeth to his own punishment.
The third is, that he frets away his own heart with anger and
vexation, that he, contrary to his intention, placeth thee in a
temptation which thou resistest ; increaseth thy reward ; and instead
of the punishment which he thought to bring thee to, he braideth for
thee the crown of joy. And not one or two, but as many times as
thou overcomest him, so many crowns ; that is to say, he prepareth
for thee as many various kinds of joyful honours. For so saith St.
Bernard, "Quoties vincis, toties coronaberis." The story in the
Lives of the Fathers also beareth witness of this, concerning the
disciple who sat before his master, and his master fell asleep whilst
he was teaching him, and slept until midnight ; and when he awoke,
he said, "Art thou yet here ? Go and sleep directly." The holy man,
his master, soon fell asleep again, as he had been previously in much
watching, and he saw, in a very beautiful place, a throne set forth, and
upon it seven crowns, and a voice came to him and said, "This
throne and these seven crowns thy disciple hath this night earned."
And the holy man awaked from sleep, and called him to him.

238 REGUL.E INCLUSARUM.

sege 7 teos seoue crunen haueS )n diciple ]?eos ilke nilit of earned.
And te holi mon abreid r' 7 cleoped hine to him : " seie," cwe$ he, " hu
stod ]?e )>eo hwule ]?et ich slepte, 7 tu sete biuoren me ?" " Ich J>ouhte,
cwe$ he, ofte j?et ich wolde awakien ]>e, 7 forSi ]>et tu sleptest
swote,a ich ne muhte uor reouSe f1 7 J?eonne ]>ouht ich gon awei, nor
me luste slepen J 7 nolde buten leaue." " Hwu ofte," cwe*S he, " ouer-
come }m \i Jjouht ]>us ? " " Seoue si-Sen," seide he. po understod his
meister wel hwat weren )?eo seoue crunen r' ]?et hit weren ]>eo seoue
kunnen blissen, ]?et his diciple hefde et eueriche cherre ofserued J»et he
•wrSseide ]?e ueonde, and ouercom him suluen.

Al )ms, leoue sustren, r<5e winstlunge* of tentaciun, ariseft ]?e
bi^eate. " Nemo coronabitur nisi qui legitime certauit :" ne schal
non beon icruned, seiiS Seinte Powel, bute hwo se strongliche 7
treowliche uihteiS ajean J?e worlde, 7 ajean him sulf, 7 ajan J?e
unwiht of helle. peo uihteiS treouliche J?et stondet hu so heo euer ir^-~
Folio 63 b. beo-S iweorred of J?eos ]?reo wiiSerwines r' 7 nomeliche of j?e ulesche,

hwuch so euer J?e lust beo r7 7 so hit unmeiSluker c is, wugnen \ ^.*T ^
ajean ]>e uestluker ^ 7 wrSsiggeft ]?e graunt J>erof mid unwille \$S\*
heorte,6 ne prokie hit^ou neuer so swuiSe — ]?eq )?et tus do^, hey beoiS
Jesu Cristes feolawes : uor heo doi5 as he dude honginde oi5e rode.
" Cum gustasset acetum noluit bibere t"' J;et is, he smeihte J?et bittre
drunch 7 wi^Sdrouh him anon, 7 nolde hit nout drinken ]?auh he
ofSurst were. Heo is, }>et so deiS, mid God on his rode, ]?auh hire
}?urste in ]?e luste, and te deouel beot hire his healewi to drinken.
Vnderstond 7 ]?enc ]?auh, ]?et ter is galle under r' and, tauh hit beo
swete ane hwule/ betere is uorto J>olien ]?urst ]?en uorto beon iattred.
Let lust ouergon 7 hit J?e wule liken, peo hwule ]?et jichinge ilest,
hit ]?uncheiS god for to gniden ^g auh J?erefter me iveleft hit bitter-
liche smeorten. Weilawei ! and moni on is for muchele hete so

• faate. T. b Wrej3tlunge. C. T.

• faste. T. b vvregtlunge. C. T.

c meaftluker. T. meadluker. C. d wi'SereiSLsT. wrinne^S. C.

herte. T. C. ' beo a pine!\ T. beo of win. C.

.jJij. e gnudden. T. grinden. C.

THE VICTORIOUS OVER TEMPTATION CROWNED. 239

" Tell me," quoth he, " how was it with thee while I slept, and thou
didst sit before me ? " "I often thought," quoth he, " that I would
awaken thee, and because thou didst sleep sweetly, I could not for
pity ; and then I thought that I would go away, for I had a desire to
sleep, and would not without leave." " How oft," quoth he, " didst
thou overcome thy thought thus ? " " Seven times," said he. Then
understood his master well what were the seven crowns — that they
were the seven kinds of joy which his disciple had merited each
time that he rejected the suggestions of the fiend, and denied
himself.

Even so, dear sisters, in the wrestling with temptation, ariseth
the gain, " Nemo coronabitur nisi qui legitime certavit." a No one
shall be crowned, saith St. Paul, except he who fights vigorously
and faithfully against the world, and against himself, and against the
wicked one of hell. She fighteth faithfully who standeth firm, how-
soever she is attacked by these three adversaries, and especially by
the flesh, of what kind soever may be the desire ; and the more
violent it is, fighteth against it the more resolutely ; and refuseth to
consent to it, though with reluctant heart, however strongly it may
incite her.b She who doth thus is a follower of Jesus Christ : for
she doth as he did, when he hanged on the cross. " Cum gustasset
acetum noluit bibere ; " c that is, he tasted the bitter drink, and
immediately withdrew himself, and would not drink it, though he
was thirsty. She is with God on his cross who doth so, although
she thirsteth in the desire, and the devil offers her his sweet drink.
Understand, however, and consider that there is gall under it ; and,
though it be sweet for a while, it is better to suffer thirst than to be
poisoned. Let the desire pass over, and you will be glad. While
itching lasts, it seems an agreeable tiling. to rub; but afterwards it
is felt painfully to smart. Alas ! many a one, on account of great

» 2 Timothy, ii. 5. b Math, xxvii. 34

0 " Et consensum negat, quantumcunque temptetur." — MS. Oxon.

240

REGUL.E INCLUSARUM.

Folio 64.

swuSe of Jrarst mid alle J?et teo hwule }>et heo drinkeft ]?ene drunch,
ne beo hit neuer so bitter, ne iueleiS heo hit neuer r' auh gulche$ in
giuerliche,* 7 ne nime'S neuer jeme. Aud hwon hit is al ouere,
}?eonne spet heo 7 'schekeiS J?et heaued, 7 fo^S on uorto njjigjen, 7
makien sure 7 grimme chere t7 auh to lete b |?eonne. UNout forSi,
efter vuel, god is penitence : }?et is J?et beste J?eonne]speowen c hit ut
anon mid schrifte to ]?e preoste. For bileaue hit wrSinnen, hit wule
breden deaiS. Vor )>i, mine leoue sustren, beoiS biuoren iwarre ^
and efter ]?e urouren ]?et beo"S her iwritene, ajean alle uondunges
seche~S ]?eos saluen.

Ajan alle tentaciuns, and nomeliche ajean vlesliche, saluen beoiS
7 boten under Godes grace r7 holie meditaciuns — inwarde, 7 meiS-
lease, 7 anguisuse bonen — 7 herdi bileaue ^ 7 redunge 7 festen, 7
wecchen ^ 7 licomliche swinkes ^ 7.froured uorto spoken touward'te) t*'
iiSen ilke stunde ]?et ^ te stont e stronge f1 and edmodnesse, 7 ]?olemod-
nesse, 7 freolac of heorte, 7 alle gode J?eawes, beoiS armes i}?isse
vihte ^ 7 onrednesse of luue ouer alle J?e oiSre. pe ]?et his wepnen
worpeiS awei, him luste beon iwunded.

Holie meditaciuns beoiS biclupped in one uers ]>et was jarc
iteiht,f mine leoue sustren :

pet is,-

" Mors tua, mors Domini ; nota culpe, gaudia celi,
Judicii terror, figantur mente fideli."'

pench ofte mid sor of heorte o )>ine sunnen.
pench ec of helle wo ^j of heoueriche wunnen.
pench ek of Jrin owune dea^e y of Godes .rode.
Mm ofte rSine modeg )>ene grime dom of domesdei.
pench eke hu uals is })es world, 3 hwuch beo^ his meden.
pench ec hwat tu owust God, uor his god deden.

UvilA

* glucches in grediliche. T.
d tiSrea froure. T. C.

* in heorte. C.

b late. T. C.
c i> hire stod. T.

c schawen. C.

f itacht ow. C. T.

MEANS TO BE USED IN RESISTING TEMPTATION. 241

heat, is so very thirsty that while she drinketh the drink, however
bitter it be, she never feeleth it, but swalloweth it greedily, and taketh
no heed. And when it is all over, then she spitteth and shaketh her
head, and begins to beat her breast, and to be grieved and
sorrowful; but it is then too late. Notwithstanding, after sin,
penitence is good: the best thing, then, is to vomit it out im-
mediately in confession to the priest. For, if you leave it within, it
will cause death. Wherefore, my dear sisters, be cautious before-
hanc| ; and according to the comforts which are here written, seek
these remedies against all temptations.

Against all, and especially against carnal temptations, the
medecines and remedies are, under God's grace, holy meditations,
inward, incessant, and anxious prayers, and strong faith, and read-
ing, fasting, and watching, and bodily labour, and comfort from
others, spoken_tp_Jthee in the hour of temptation, and humility,
patience, and openness of heart, and all virtues, are weapons in this
fight, and singleness of love above all others. He who throweth
away his weapons desires to be wounded.

Holy meditations are comprehended in a verse that was long
since taught you, my dear sisters : —

Mors tua, mors Domini, nota culpse, gaudia cceli,
Judicii terror, figantur mente fideli.

That is,

Think oft, with sorrow of heart, of thy sins.
Think also of the pains of hell, and of the joys of heaven.
Think also of thine own death, and of the cross of Christ.
Have oft in thy mind the fearful doom of the judgment day.
And think how false this world is, and what are its rewards.
Think also what thou owest God for his goodness.

CAMD. SOC. 2 I

242

INCLUSARUM.

Euerichon of j>eos wordes wolde habben longe hwule uorte beon wel
iopened r' auh jif ich hie swuiSe uorSward, demeore a je ]?e lengre.
O word ich sigge efter ower sunnen : ]?et hwonne se je ^encheiS of
helle wo 7 of heoueriche wunne J. vnderstonde'S )?et God wolde a
sume wise scheawen ham to men iftisse worlde bi worldliche pinen 7
worldliche wunnen r' and scheawede ham uoi"$ ase J?auh hit were a]
scheadewe — uor no likureb ne beoiS heo. Ee beoiS ouer J>isse
worldes see, uppen }?e brugge c of heouene. LokeiS ]?et je ne beon
Folio 64 b. nout filiche )>e horse ]?et is scheouh, 7 blenche'S d \uor one scheadewe
upo ]?e heie brugge, 7 falleiS adun into J?e watere of ]?e heie brugge.6
To scheowef heo beo^S mid alle )?et fleoiS uor ane peinture, J>et
)?unche$ ham g grislich 7 grureful uorto biholden. Wo and wunne
ijnsse worlde al nis bute ase a scheadewe — al nis bute ase a
peinture.

JVout one holie meditaciuns ase of ure Louerde, 7 of alle his
werkes, 7 of alle his wordes ^ of ];e deore lefdi, 7 of alle ^Tis,
haluwen r' auh oiSer ]?ouhtes summe cherre ine me'Slease uondunges
habbeiS iholpen — vour kunne nomeliche — to yleschliche asailed ^
dredfule, 7 wunderfule, 7 gledfule, 7 seoruhfule, willes wiiSuten
neode areared in J»e heorte ^ ase )?enchen hwat tu woldest don jif
]?u iseie openliche biuoren J>e stonden, 7 jeonien wide uppon ]?e, ]?ene
deouel of helle, ase -he deiS derneliche ine uondunges : o'Ser jif me
remde lude fur ! fur ! ]?et te chirche bernde ! o^er jif ]m iherdest
]?eoues breken ]?ine woawes. peos 7 o'Ser swuche dredfule J?ouhtes.
Wunderfule 7 gledfule — ase jif J?u iseie Jesu Crist, 7 iherdest him
ask en J?e hwat te were leouest efter J)i sauuaciun, 7 ]?ine leouest -. ^J
ureond^ of ]>inge of ]?isse Hue, 7 bede ]>e uorto cheosen, wrS ]?en ]?et ^r
tu wrSstode : ' o^er jif ]?u iseie so^Hche al; )?et were ine heouene, 7 al

IV

"V-

• abide. C. b sickere. C.

d ne beo nawt J>e skerre hors iliche ^ schuntes. T.
che$. C. e brinke. T. C.

1 To cbildene. T. C. « semes t» ham. T.

c brinke. T.
)>e scheunchinde hors ^ scheun-

h frendes. T.

PRESENT JOYS AND SORROWS A SHADOW OF FUTURE. 243

It would require a long while to explain fully every one of these

words. But, if I hasten quickly onward, tarry ye the longer. I

say one word in regard to your sins : that when ye think of the

pains of hell and the joys of heaven, ye must understand that

God designed to exhibit them, in some manner, to men in this

world, by worldly pains and worldly joys ; and he shewed them as

it were a shadow — for the likeness to them is no greater. Ye are

above the sea of this world, upon the bridge of heaven. See that ye be /YI*/"^ K

not like the horse that is shy, and blencheth at a shadow upon the high

bridge, and falleth down into the water from the high bridge. They

are, indeed, too sjay who flee through fear of a picture that seemeth

to them ghastly and terrible to behold. All pain and pleasure in

this world is only like a shadow — it is all only as a picture.

JVot only holy meditations, as of our Lord, and all his works,
and his words ; of the dear lady, and all his saints ; but other re-
flections also have sometimes helped in innumerable temptations — in
four kinds especially — when assailed with carnal temptations — fearful
and wonderful, joyful and sorrowful thoughts, which arise spon-
taneously in the heart ; as, to think what thou wouldest do if thou
sawest the devil of hell stand openly before thee and gape widely
upon thee, as he doth secretly in temptations : or if some one cried
out loudly, fire ! fire ! the church is in flames ! or if thou heardest
thieves break through thy walls. These, and other like fearful
thoughts. Wonderful and joyful — as if thou sawest Jesus Christ,
and heard him ask thee what were dearest to thee after thy salva-
tion, and that of thy dearest friends, of the things of this life, and
bade thee choose, upon the condition of thy resisting temptation ; or,
if thou actually sawest, when under temptation, all that are in
heaven, and all that are in hell, beholding thee alone; or, if any
one came and told thee that a man very dear to thee were elected
pope by some miracle, as by a voice from heaven ; and other things
of this kind. Wonderful and sorrowful — as if thou wert told that

244

INCLUSARUM.

J?et were ine helle,* in )?e tentacion, biholden j?e one : oiSer pf me
come 7 tolde J?e ]?et a mon ]?et were ]?e leouest were ichosen to pope,
Jmruh some miracle, ase Jmruh sum stefne of heouene r7 and alle
o$re swuche. Wunderfule 7 seoruhfule — ase jif Jm iherdest siggen
Folio 65. J?et a mon J?et were J?e leouest were uerliche adreint, o$er imur--
"Sred : b o$er J?et tine sustren weren in hore huse uorberne.c Swuche
}>ouhtes ofte, i vlesliche soulen, wrenched ut sonre vlesliche tenta-
ciuns J>eone summe of }>e uorme.

Inward, 7 meiSlease, 7 angresfule bonen biwinneiS sone sucurs 7 "'
help 7 ure Louerd ajean flesches fondunges ^ 7 ne beon heo neuer
so angresfule, ne so fulitowune, J?e deouel of helle duteft ham
swufie ^ vor teken J?et heo draweiS sone adun sucurs ajean him, and
Godes hond of heouene, doiS him two hermes — bindeft him, 7
berneiS. Lo ! her preoue of bo'Se. Pupplius,d on holi mon was in
his bonen, 7 com ]?e ueond buuen him vJeinde bi ]?e lufte Ion hihiSe e
toward ]?e west ende of J?e worlde, |?uruh Juhanes heste ]?e Amperur,
7 weariS ibunden uileueste f mid te holie monnes beoden, )?et of-tokeng
him ase heo clumben upward touward te heouene, ]?et he ne muhte
hider ne ]?ider, ten dawes fulle. Nabbe je J»is also of Ruffin ]?e
deouel, Beliales broker, in our Englische boc of Seinte Margarete ?
And J>e o~5er deouel }>et me rede"S of Ipet he gredde lude to Seinte
Bartholomeu, J?et muchel was ine beoden, 7 seide, " Incendunt me
oraciones tue : " Bartholomeu, wo is me ! uor J?ine bonen uorberneiS
me ! Hwo se mei, Jmruh Godes grace, habben teares ine bonen,
heo mei don mid God al }?et heo euer wule. Vor so we rede~S,
" Oratio lenit, lacrima cogit : hec ungit, ilia pungit." Eadie bonen
softe"S 7 paieiS ure Louerd r7 auh teares doiS him strenciSe. Beoden
smurie^ him mid swete oluhnunge J auh teares prikieft him, 7 ne

" al heuene YK§re I helle ware. T. C. b imur'Sred, ase he ^ wrat J>is boc^\ C. >l'

c forbarnde in hare bus. T. d Piplius. T^

« 1 scbulde al on Inline. T. ~] schulde al on sichSe. C.

' hetefostc. T. heleueste. C. s ouertokcn. T.

THE EFFICACY OF PRAYER. 245

some one very dear to thee were suddenly drowned or murdered ;
or that thy sisters were burned to death in their house. Such
thoughts, in carnal souls, often draw away carnal temptations
sooner than some of the former.

Inward, unintermitted, and fervent prayers soon obtain succour
and help from our Lord against carnal temptations; and, be they
ever so rudely fervent, or so coarse, the devil of hell is much afraid
of them. For, besides that they quickly draw down assistance, and
the hand of God from heaven against him, they do him harm of two
kinds : they bind and they burn him. Behold ! here is proof of
both. Pupplius, a holy man, was in prayer, and the fiend came
flying high above him through the air toward the west end of the
world, by the command of the Emperor Julian, and was bound fast
by the holy man's prayers, which overtook him as they mounted up
toward heaven, so that he could not proceed hither nor thither for
full ten days. Have ye not also this of the devil Ruffinus, Belial's
brother, in our English book of St. Margaret ? a And the other
devil of which we read that he cried loudly to St. Bartholomew,
who was much in prayer, and said, " Incendunt me orationes tua3."
Woe am I, Bartholomew, for thy prayers burn me ! He who can,
through God's grace, shed tears in his prayers, may obtain of God
whatever he desires. For so we read, " Oratio lenit ; lacryma
cogit : hsec ungit ; ilia pungit." Devout prayers soften and appease
our Lord ; but tears constrain him. Prayers anoint him with sweet
blandishment ; but tears goad him, and never give him peace nor
rest, until he grant them all that they ask. When it happens that
towns or castles are stormed, those that are within pour out scalding

» Bihl. Reg. MS. 17 A, XXVII. fol. 45 b. 47 b.

246 REGUL^: INCLUSARUM.

Folio 65 1. jiueiS him neuer peis ne reste, er ]?en he jettie ham al J?et heo askeft.
Hwon hit so biualleiS ]?et me asaileiS buruhwes oiSer castles, ]?eo J?et
beoiS wrSinnen heldeiS schaldinde water ut, 7 werieiS so J>e walles : 1
je don al so. Ase ofte ase J?e ueond asaileiS ouwer castel, 7 te soule
buruh, mid inward bonen, worpe~S ut uppon him schaldinde teares r'
]>et Daui sigge bi J?e, " Contribulasti capita draconum in aquis." pu
hauest forschalded, he serS, J?e drake heaued mid wallinde watere,
]?et is, mid hote teares. per ase J>is water is, sikerliche ]?e ueond
flihiS, leste heo beo uorschalded. Eft, on oiSer uorbisne : kastel J?et
haueiS deope dich abuten, 7 water beo r$e dich — J>e kastel is wel
kareleas ajean his unwines. Kastel : J?et is eueriche god mon a |?et
te ueond weorre~S. Auh habbe je dope dich of deope edmodnesse 7
wete teares )?erto — je beoiS strong kastel. pe weorreur of helle mei
longe asailen ou, 1! forleosen al his hwule. Eft, me serS, 7 soft hit
is, a muchel wind alr$ mid a lutel rein ^ 7 te sunne ]?er efter schineiS
]?e schennure. Al so a muchel tentaciun, )?et is ]>es feondes bles,
aualleft mid a softe rein of a lut teares, 7 te soiSe sunne, J?et is Jesu — - ^ *
Crist, j schine'S J>erefter schennure to ]>e soule. pus beo^S teares
gode, mid inwarde bonen. And jif je understonde~S, ich habbe
iseid of ham her uour muchel efficaces, uor hwui heo beoiS swuiSe
uorto luuien. In alle our neoden, sende'S cwicliche anon ]?eos

Folio 66. sonden touward heouene. Vor, ase Salomon seiiS, " Oratio humili-
antis £se] penetrat nubes," 7c. )?et is, J?e edmodies monnes bonen
JmrleiS ]?e weolcne. And ter serS Seint Austin, " Magna est uirtus
pure oracionis, que ad Dominum intrat, et mandata peragit, ubi caro
pervenire nequid." O muchel is, he serS, J?e mihte of schir 7 of sf
clene bone ]?et flikS up 7 cume~S in biuoren Almihti God, 7 de^S J>e
erinde so wel, ]?et God hat writen o Hues boc al ]>et heo seift ^ i
Seint Beornard berNe$ witnesse, 7 seiiS, ]?et ure LouCT6T)ethalt hire
mid him sulf, 7 sent adun his engel uorte don al )?et heo aske~5.
Mislich b \l. nullich] of bonen siggen her nam [/. nan] more.0

• mon oSer wummon. T. b nulli. T. nulle ich. C. c namare. T. C.

TEARFUL PRAYERS PUT THE FIEND TO FLIGHT. 247

water, and thus defend the walls. Even so do ye. As often as the
foe stormeth your castle and the soul-town, with your inward
prayers cast out upon him scalding tears, that David may say of
thee, " Contribulasti capita draconum in aquis." a Thou hast
scalded, saith he, the head of the dragon with boiling water ; that
is, with hot tears. Wherever this water is, the fiend never fails to
run away, lest he should be scalded. Again, another example:
The castle that hath a deep ditch around it, if there be water in the
ditch, the castle is secure against its enemies. Castle : that is, every
good man on whom the fiend maketh war. But if ye have the
deep ditch of deep humility, and the water of tears in it, ye are a
strong castle. The warrior of hell may besiege you long, and lose
all his labour. Again, it is said, and it is true, a great wind is laid
with a little rain; and the sun thereafter shineth the brighter.
Even so, a great temptation, which is the devil's storm, is laid with
a soft rain of a few tears, and the true sun, which is Jesus Christ,
shineth thereafter brighter to the soul. Such is the benefit of tears,
with inward prayers. And, if ye rightly understand it, I have
here mentioned four important effects of them, for which they are
greatly to be loved. In all your necessities send quickly these
four messengers toward heaven. For, as Solomon saith, " Oratio
humiliantis se penetrat nubes," &c. ; b that is, the humble man's
prayers pierce through the clouds. And, to the same effect St.
Austin saith, " Magna est virtus purse orationis, qua? ad Dominum
intrat, et mandata peragit, ubi caro pervenire nequit." O great,
saith he, is the force of sincere and pure prayer, which flieth up and
cometh into the presence of Almighty God, and doth the errand so
well, that God commandeth all that she saith to be written in the
book of life. And St. Bernard beareth witness and saith that our
Lord retains her with himself, and sends down his angel to do all
that she asketh. Concerning prayers I will here say no more.

Psalm Ixxiv. 13. b Ecclesiasticus, xxxv. 17.

248

REGULuE INCLUSARUM.

Herdi bileaue bringeft J?ene deouel a vlihte anon-rihtes : 7 tet
witneft Seint lame 7 seift, "Resistite diabolo et fiigiet a uobis."
Etstondeft one ajean )?e ueonde, 7 he deft him o fluhte. Edstond :
Jmruh hwat strencfte ? Seinte Peter techeft : " Cui resistite, fortes
in fide." Stond one agean him mid stronge bileaue. Beoft herdi of
Godes helpe J 7 wuteft hu he is woe ]?et none strencfte naueft on us,
buten J?uruh us suluen. Ne mei he buten scheawe ]?e uorft sum-
hwat of his apeware r' 7 oluhnen, ofter ]?reaten ]?et me bugge }?erof r'
and hwefter so he deft, hokereft 7 schorneft^7 lauhweft ]?e olde ape
lude to bismare )?uruh treowe bileaue t1 7 he halt him ischend, 7
deft him o fluhte swufte. " Sancti per fidem uicerunt '" }?et is, alle
|?e holie haluwen ouercumen ]?uruh bileaue J?es deofles rixlunge, J?et
nis bute sunne. Vor ne rixleft he ine none bute Jniruh sunne one.
Nimeft nu gode jeme hu alle J>e seouen deaftliche sunnen muwen
beon a-vleied Jmruh treowe bileaue. On erest nu of Prude.

Folio 661. Hwo is J?et ihalt him muchel ;1Lpriitj hwon he bihalt hu lutel J?e
muchele Louerd makede him wiftinnen one poure meidenes wombe ?
And hwo is ontfiil ]?et bihalt mid eien of bileaue hu Jesu Crist, nout
for his gode, ^ude, 7 seide, 7 ]?olede al J?et he J?olede ? pe ontfule
ne kepten nout )?et me dealede of hore gode. And God Almihti jet,
efter al ]?et he ]?olede, alihte adun to helle uorto sechen feolawes, 7
delen mid ham )>et god J>et he hefde. Lo ! nu, hu urommard beoft
)>e ontfule to ure Louerd ! peo ancre ]?et wernde an ofter a cwaer
uorto lenen, — ful ueor heo hefde heoneward a hire eien of bileaue.

* heoftenward. T.

•V-

THE POWER OF FAITH. — OF ENVY. 249

Steadfast faith putteth the devil to flight immediately : St. James
confirmeth this, and saith, " Resistite diabolo et fugiet a vobis." a
Only stand firm against the fiend, and he betaketh himself to flight.
Stand firm : through what strength ? St. Peter teacheth, " Cui
resistite, fortes in fide/' b Stand only against him with strong faith.
Be confident of God's assistance, and learn to know how weak is he
that hath no power over us but through ourselves. He can only
shew thee some of his counterfeit wares, and wheedle or threaten to
induce men to buy them ; and whichever of these he doth, mock
ye and despise and laugh the old ape to utter scorn, through true
faith ; and he will account himself defeated, and betake himself to
flight quickly. " Sancti per fidem vicerunt ; " c that is, all the holy
saints by faith overcame the power of the devil, which is merely sin.
For he hath power in none but through sin only. Now take good
heed how all the seven deadly sins may be driven away through
steadfast faith. First, now, of Pride.

\Vho is there that thinks himself great, and is proud, when he
beholds how little the great Lord made himself within the womb
of a poor virgin? And who is envious that beholds, with eyes of
faith, how Jesus Christ, not for his own good, acted, and spoke, and
suffered all that he suffered ? The envious do not like that others
should partake of their good things ; and the Almighty, even after
all that he suffered, went down into hell to seek associates, and to
divide with them the good things that he had ! See, now, how
different are the envious from our Lord ! The anchoress who
refused to lend a book to another had turned away her eyes of faith
very far from him !

• St. James, iv. 7. b 1 Peter, v. 9. « Hebrews, xi. 33.

CAMD. SOC. 2 K

250 REGUL.E INCLUSARUM.

Hwo is )?et halt wreiSbe in his heorte, ]?et bihalt ];et God lihte to
eorSe uorte makien J>reouold seihte — bitweonen mon 7 mon 1 bi-
tweonen God 7 mon r' bitweonen mon 7 engel ? Auh, efter his
ariste, ];o he com 7 scheawede him, )?is was his gretunge to his deore
deciples, " Pax uobis ! " Seihtnesse beo bitweonen ou. NimeiS nu
gode jeme : hwon leof freond went from oiSer, ]?e laste wordes ]?et
he ser<5— ffyeo he wule J?et beon best iholden. Vre Louerdes laste T^i
wordes, )?oa he steih up to J?e heouene 7 bileauede his leoue freond ' v
ine unkuiSe j?eode — ]>eo weren of swete luue, 7 of seihtnesse, " Pacem
relinquo uobis t1 pacem meam do uobis :" )?et is, seihtnesse ich do
among ou, 7 seihtnesse ich bileaue mid ou. pis was his driwerie
]?et he bileauede 7 jef ham in his departunge : " In hoc cognoscetis
quod discipuli mei sitis, si dilexionem ad inuicem habueritis." Loke~S
nu jeorne, uor his deoruwurSe luue, hwuch one merke he leide
uppen his icorene, ]?oa he steih into heouene. " In hoc cognoscetis :"
Folio 67. hi j,et ge schulen icnowen, cweiS he, J?et je beoiS mine deciples, jif
swete luue 7 seihtnesse is euer bitweonen ou. God hit wute — 7 he
hit wot — me were leouere ]?et je weren alle oiSe spitel vuel ]?en je ^» .
weren ontfule, oiSer fol 7 ful iheorted.* Vor Jesu Crist is al luue, 7 tn*-"
ine luue he rested him, 7 haueiS his wuniunge. " In pace factus-r,. <|U |*^*
est locus ejus: Ibi confregit potentias — arcum, schutum, gladium, et
bellum:"-]?et is, ine seihtnesse is Godes stude: 7 hwar se seihtnesse
is 7 luue, J?er he bringe'S to nout al J?e deofles strenciSe — J?er he to-
brekeiS his bowe, he serS J. \>et beoiS derne uondunges, ]>et he
scheoteiS of feor ^ 7 his sweord beofte — J?et beoiS tentaciuns
keoruinde of neih, 7 kene. NimeiS nu gode jeme, bi monie
uorbisnen, hu god is onrednesse(of luue, and onnesse) of heorte.
Vor nis ]?ing under sunne J>et me is leouere, ne so leof, )>et je
habben. Nute je wel ]?et ter men uihteiS ine ]?eos stronge uerdes,
J?eo ilke J?et holdeiS ham ueste togederes, )?eo ne muweu beon des-

• ofter fel iheorted. T. feolle. C.

OF WRATH. OF PEACE AND LOVE. 251

o is there that keeps wrath in his heart, who considers that
God came down to the earth to make threefold peace : between man
and man, between God and man, between man and angels ? And,
after his resurrection, when he came and shewed himself to his
beloved disciples, this was his salutation, " Pax vobis ! " Peace be
among you ! Take good heed now to this : when a dear friend goes
away from another, he wishes the last words that he speaks to be
well observed. Our Lord's last words, when he ascended up to
heaven and left his dear friends in a strange land, were of sweet love
and peace, " Pacem relinquo vobis ; pacem meam do vobis ; " a that
is, Peace I send among you, and peace I leave with you. This was
his token of love that he left and gave them at his departure, " In
hoc cognoscetis quod discipuli mei sitis,b si dilectionem ad invicem
habueritis." c Now observe diligently, out of his precious love, what
kind of mark he placed upon his elect, when he ascended into
heaven, " In hoc cognoscetis." " By this ye shall know," quoth he,
" that ye are my disciples, if sweet love and peace is ever between
you." May God know this — and he doth know it — I would rather that
ye were all leprous than that ye were envious, or cruel and spiteful.
For Jesus Christ is all love, and in love he abideth and hath his dwell-
ing, "In pace factus est locus ejus: ibi confregit potentias; arcum,
scutum, gladium et bellum ; " that is, In peace is God's place, and
wherever there is peace and love, there he bringeth to nought all
the power of the devil ; there, he saith, he breaketh his bow ; that
is, secret temptations, which he shooteth from a distance ; and his
sword also, which is temptations that cut close and keen. Now
attend diligently and learn by many examples, how good a thing is
agreement of affection and unity of heart. For there is nothing
under the sun that ye have, which is dearer to me, nor so dear.
Do ye not well know that when men fight in powerful armies, they

» John, xiv. 27. b estis. Vulgate. c John, xiii. 35.

252 /JA ^ REGULuS: INCLUSARUM.

kumfit ne ouerkumen^o none wise. Al so hit is ine gostliche uihte
ajean J?e deofle. Al his attente a is uorte unuestnen b heorten 7 fort
to binimen luue, ]?et halt men togederes. Vor hwonne luue ali$,
)>eonne beoft heo isundred r' and te deouel deft him bitweonen ham
anonriht, 7 sleaiS on eueriche halue. Dumbe bestes habbeft J?eos
warschipe, )>et hwon heo beoiS asailed of wulue, ofter of liun, heo
J?runge3 alle togederes, al )?e vloc ueste r' 7 makieft scheld of ham
suluen euerichon of ham to o$re, 7 beo^S sikere )>eo hwule r' 7 jif
eni unseli went ut, hit br$ sone awuried. PC ]mdde uorbisne is, J?et
ter on ge$ him one in one sliddrie0 weie, he slitd 7 failed sone: and ^t->

Folio 67 b. *er nionie go$ togederes 7 euerichon halt oftres hond, jif eni uo$ on

uorte sliden, J?e oiSer breideiS hine up er )?en he allunge e ualle r' 7 jif ^^y*^

ivj^/i )>et heo wergeiS, euerichon wre.o'SeiS him bi ofter/ Vondunge is
sliddrunge : 7 Jmruh wergunge beoft bitocned ]?eo uniSeauwes under
slouhiSe, J?et beo^ inemned ]?er uppe. pis is J?et Seint Gregorie
seiiS, " Cum nos nobis per oracionis opem conjungimus, per lubricum
incedentes quasi ad inuicem manus teneamus, ut tanto quisquis
amplius roboretur, quanto alteri innititur." Al so ine stronge
winde, 7 ine swifte wateres, |>e ]?et mot ouer waden ouerg monie,
euerichon halt o"8res hond, 7 ]>e J?et is isundred, he is sone iswipt
foriS, 7 forfariS (er me lest wene.) To wel we hit wuteft hu ]?e wei of^ 2A*^
J>isse worlde is sliddri t7 7 hu ]?e wind 7 te streames beoiS stronge.
Muchel neod is ]?et euerichon holde mid ofter, mid bisie bonen r' and ^ <*$"
mid luue hold o'Sres honden. Vor, ase Salomon serS, "Ve soli! \]-~$
quia cum ceciderit, non habet subleuantem :" J?et is, wo is him J?et is
euer one, uor hwon he ualleiS he naueiS hwo him areare. Non nis V
him one )?et haue~S God to uere. And tet is euerich [on] J>et haueiS
so~S luue in hish heorte.

pe seoueSe uorbisne is |?is : jif je riht tellei5. Dust 7 greot, ase
je iseoiS, hwon hit is isundred, 7 non ne halt te o$re, a lutel windes

• entente. T. b tweamen. C. twinnen. T. c slibbri. C. T.

* slides. T. « fule. T.

' gif } ani werics, euchan leones him to o'Ser. T. s gif. T. C. h hire. T.

::

IN UNION IS STRENGTH. EXAMPLES. 253

who hold themselves firmly together can in no wise be routed and
overcome. It is just so in the spiritual fight against the devil. All
his endeavour is to disunite hearts, and to take away love, which
keepeth men together. For when love fails, then are they separated ;
and the devil immediately putteth himself between them, and slayeth
on every side. Dumb beasts have the wariness that, when they are
attacked by a wolf, or a lion, the whole flock crowd closely together
and make of themselves a shield to each other, and are secure the
while ; and if any unlucky creature goeth out of the flock, it is quickly
worried. The third example is, that when a man goeth alone in a
slippery path, he soon slides and falls ; and when many go together
and every one has hold of another's hand, if any of them begin to
slide, the next one pulls him up before he quite fall ; and, if they
grow weary, every one is supported by another. (Temptation is
sliding; and by wearying is meant the vices which are already
mentioned under sloth.a) This is what St. Gregory saith, " When
we unite together in prayer, we are like persons walking on slippery
ground, who hold each other by the hand for mutual support." In
like manner, in the strong wind, or in the rapid waters, they that
must wade over, if they are many, hold each other's hand, and if any
one is separated, he is soon swept away, and perisheth quickly.
We know too well that the way of this world is slippery, and that
the wind and the streams are strong. Much need is there that
every one should hold by the others with assiduous prayers ; and
with love hold each others' hands. For, as Solomon saith, " Vae soli
quia cum ceciderit, non habet sublevantem ; " b that is, Woe to him
that is alone, for when he falleth, he hath none to lift him up. He
is not alone who hath God for his companion, and that is every one
who hath true love in his heart.

The seventh example is this, if ye count right Dust and grit,
as ye see, when the particles are separated, and do not adhere to one
another, a little puff of wind may utterly drive it away and disperse

• Page 203. b Ecclesiastes, iv. 10.

254 REGUL.E INCLUSARUM. r ^ -»

puf mei al to dreuen hit to nout ^ per hit Ir3 in one clottefuesteVlimed
togederes, per hit liS al stille. An honful jerden beo$ erjigS r
forte a breken, peo hwule pet heo beo togederes f auh euerichon to
dealedb from o$er lihtluker to bersteS. A treou pet wule uallen,
me underset hit mid on oSer treou, 7 hit stont feste : to deale eiSer
Folio 68. urom oiSer, 7 boiSe ualleft. — Nu 30 habbeS niene. pus, ine c pinges ^ 4 , ^
utewrS. Nimeft nu uorbisne hu god is onnesse of(jieorte, 7 somred- <^
nesse of^luue pet halt pe gode somed, pet non ne mei uorwurSen.
And ,pejpet wule rSisse weie habben rihte bileaue he bihalt jeorne,
7 understont Jesu Cristes /deorewurSe) words 7 werkes, pet weren
alle ine luue 7 ine swetnesse. Oueral ich wolde pet ancren leorneden
wel pis lessunes loare. Vor monie, more herm is, beo~S Sansumes
foxes, pet hefden pe nebbes euerichon iwend frommard oiSer, and
weren bi pe teiles iteied ueste, ase hit telleft in Judicum. And in
euerich ones teile a blase berninde. Of peos foxes ich spec ueor
peruppe, auh nout o pisse wise. Nimeft gode jeme hwat pis beo to
siggen. Me turned pet neb blrSeliche touward te pinge pet me
luueiS, 7 frommard te pinge pet me hate^S. peo, peonne, habbeft pe
nebbes wrongwende euerichon frommard oiSer, hwon non ne luue"S
oiSer. Auh bi pe teiles heo beoiS somed, and habbeft in ham peo
deofles blasen f pet is, pe brune of golnesse. On an oiSer wise teil
bitocneiS ende. In hore ende, heo schulen beon ibunden togederes,
ase weren Saunsumes foxes bi pe teiles, 7 iset blasen perinne r' pet
is, fur of helle.

\ ' rl

Al so, ase pis d is iseid, mine leoue sustren, lokeiS pet ower leoue

nebbes beon euer iwend somed, mid swete luue, ueir semblaunt, 7
mid swete chere — pet je beon euer mid onnesse of one heorte 7 of
one wille ilimed togederes, ase hit is iwriten bi ure Louerdes deore
deciples : " Multitudinis credencium erat cor unum 7 anima una."
Folio 68 b. peo hwule pet je habbeft ou in on, offeren ou mei pe ueond, jif he

arn tor to. T. h itwinned. T. to twuned. C.

of. C. •» Al Hs. T. C. y

SAMSON'S FOXES AN EXAMPLE OF DISCORD. 255

it ; when it lies in a clod sticking fast together, then it lieth quite
still. A handful of rods are difficult to break when they are
together, but each one separately is easily broken. A tree that is
about to fall stands fast when it is under-propped by another tree :
but, separate either from the other, and they both fall. Now ye
have nine examples to this effect, in things external. Take example
then, how good a thing is unity of heart, and agreement of affections,
which keeps the good united, that none may perish. And he who
wishes thus to have a right faith will consider attentively, and
understand Jesus Christ's precious words and works, which were
done in love and kindness. Above all, I would have anchoresses to
learn well the doctrine of this instruction. For many, more is the
harm, are like Samson's foxes, that had their faces every one turned
away from each other, and were tied fast by the tails, as we are told
in Judges.* And in every one's tail, a brand burning. Of these
foxes I spoke long before,b but not in this wise. Take good heed
what this meaneth. We turn our faces gladly toward the thing that
we love, and away from the thing that we hate. Those have,
therefore, their faces turned away from each other, when none loveth
another. But they are together by the tails, and have in them the
devil's brand ; that is, the fire of lust. In another sense, tail
signifieth end. In their end they shall be bound together, as
Samson's foxes were by their tails, and brands put therein ; that is,
hell-fire.

According^tp what has now been said, my dear sisters, see that
your dear faces be always turned to each other with kind affection,
a cheerful countenance, and gentle courtesy ; that ye be always with
unity of heart, and of one will, united together, as it is written of
our Lord's beloved disciples : " The multitude of them that be-
lieved were of one heart and one soul." c While ye remain united,
the fiend may frighten you, if he is permitted, but not by any means

• Judges, xiv. 4. b Pages 129, 203. e Acts, iv. 32.

256 REGUL.S: INCLUSARUM.

haueft leaue r' auh hermen nout mid alle. pet he wot ful wel : 7
for bi he is umbe, deies 7 nihtes, uorte unlimen ou mid wreftfte, ofter
mid lufter onde r' and sent mon ofter wummon bet telleft to be, 7 bi
be, o'Ser a sum suwinde sawe, bet te suster ne ouhte nout siggen bi
be suster. Ich forbeode ou bet non of ou ne ileue bes deofles sondes-
mon. Auh lokeft bet euerich [en] of ou icnowe wel hwon he^spekeft ifte
vuele monnes tunge. Euerich[on] nofteleas warnie ofter, buruh ful siker
sondesmon, sweteliche 7 luueliche, ase hire leoue suster,b of binge
bet heo misnimeft, jif heo hit wot to softe, 7 makie so beo bet bereft
bet word recorden hit ofte biuoren hire, er heo go ut, hwu heo wule
siggen, bet heo ne sigge hit ofterweis, ne ne clutie nanmore berto.
Vor a lute clut mei lodlichen swufte a muchel ihol peche.c Hwo se
underuoft beos luue-salue d et hire suster, bonke hire jeorne, 7 sigge
mid te salmwurhte, " Corripiet me Justus in misericordia 7 increpabit
me : oleum autem peccatoris non impinguet caput meum." And
berefter mid Salomon, " Meliora sunt uulnera corripientis quam
oscula blandientis." Eif heoe ne luuede me nolde heo nout wamen
me in misericorde.1" Leouere me beoft hire wunden ben uikiinde g
cosses. pus onswereft euere : and jif hit is ofterweis ben be ofter
understont, send hire word ajean berof, luueliche 7 softettiche) and
teo ofter ileue hit anonriht. L-Vor bet ich chulle also, bet euerich of
ou ileue oft en ase hire suluen. And jif be ueond bloweft bitweonen
ou eni wreftfte, ofter great heorte — bet Jesu Crist forbeode — er heo
beo wel iset, nouh non uorte nimen h Godes flesch 7 his blod r* ne
wurfte non so witleas, pe o none weis) bet heo ejles j biholde beron,
ne ne loke mid wreftfte touward him bet lihte to mon on eorfte of ^ lo V-1
heouene, uorte makien breouold seihte, ase is beruppe iseid. Auh send
beonne eifter ofter word bet heo haueft imaked hire,k ase bauh heo

• $ telles j> an bi j> cfier. T. to tellen of J>e an to )>e oiSer. C.

b o'Ser bro'Ser. T. c feier mantel. C. pilche ?

d )>is warninge. C. « he o'Ser ho. T.

f in mine gulte. C. f fikelinde. T. lufferes. C.

h nawt ane to nimen. T. C. l eanes. T. C.

k hire forgeouere. T.

\ \

LISTEN NOT TO TALE-BEARERS. ADMONISH KINDLY. 257

harm you. That he knows full well, and therefore he is busy, days

and nights, to separate you with anger or with base envy ; and he

sends a man or woman who tells to thee, and of thee, some whispered

rumour which a sister ought not to report of a sister. I forbid that

any of you should believe this devil's messenger. But see that every

one of you have certain knowledge when she speaketh in the evil

man's tongue. Nevertheless, let every one of you, by a trusty

messenger, warn each other sweetly and affectionately, as her dear

sister, of any thing that she doth wrong, if she know it with certainty,

and cause the person who beareth the message^repeat it often in her

presence before she go out, in the manner she is going to report it,

that she may not report it otherwise, nor patch any thing more upon it:

for a small clout may greatly disfigure a large whole garment. Let

her who receiveth this kind and salutary admonition from her sister

gratefully thank her, and say with the Psalmist, " Let the righteous

smite me in mercy ; and let him reprove me : but let not the oil of

the sinner anoint my head." a And again, with Solomon, " Better

are the wounds of a friend than the deceitful kisses of an enemy." b

If she loved me not she would not, in pity, warn me. Dearer to

me are her wounds than flattering kisses. Always answer thus : and

if it is otherwise than the other believeth, send her word of it again

kindly and courteously ; and let the other readily believe it _ For k^y*-'

this I desire likewise, that each of you believe one another as herself.

And if the fiend blow up any anger or resentment between you —

which may Jesus Christ forbid — until it is appeased, none ought to

receive God's flesh and his blood ; let no one be so insane^nor in any

way)even to behold it, nor to look with anger toward him who came

down from heaven to man on earth to make threefold peace, as

aforesaid. But let each of them send word to the other, that she

hath humbly asked her forgiveness, as if she were present. And

she who thus first gains the love of the other, and procures peace,

and taketh the blame upon herself, although the other may be more

» Psalm cxli. 5. b Prov. xxvii. 6.

CAMD. SOC. 2 L

-r"

258 \3. ^U/J* REGULjE INCLUSARUM.

were biuoren hire, edmodliche uenie. And ]?eo_J>et ofdraulvS ear
Jms luue of o^ej:, 1 of geiS seihtnesse, 7 nimeft J?ene gult uppen hire,"
]?auh J?eo oiSer habbe more, heo schal beon mi deorewurSe 1! mi
deore suster. Vor heo is riht Godes douhter. He him sulf hit
ser3, " Beati pacifici r7 quoniam filii Dei uocabuntur." pus prude,
and onde, If wreftfte beoft oueral a vleied hwar se soft luue is, 7
treowe bileaue to Godes milde werkes 7 lufsume wordes. Go we
nu furSre to J>en oftre areawe.

Hwo mei beon, uor scheome, slummi 7 sluggi If slouh, )?et bihalt
hwu swufte bisi ure Louerd was on eorSe ? And efter al ]?et ofter,
hwu he, r3en euentid of his liue swonc ofte herde rode ? Ofter men
habbeft reste, 1! fleo"S into chaumbre uor J?e lihte, 7 hude^ ham hwon
heo beoiS ileten blod on one erm eddre. And he oiSe munt of Cal- I ^
uerie, steih jet herre on rode ^ ne ne swonc neuer mon so swufte, **
s \A- ne so sore ase he dude }?et ilke dei J?et he bledde, ojufjialue, brokes A *

,V^ of ful brode If deope wunden, aXjsziSuten eddrenb atpjtalen, betT^-i-^ {

bledderi.on his hefde under ]>e J?ornene° krune, and wiiSuten J?eo illce V-
reou^fulle garcen d of )?e luiSere skurgen, nout one on his schonken,
Folio 69 b. auh jeond al his leofliche licome. A jean slowe t slepares is swu'Se "•
openlich his earh'ch ariste from dea5 to liue.

A jean jissunge is his muchele pouerte j?et weox euer uppon him

A. Ij^P^ J^^jaiore and more. Vor, ]>o he was iboren, erest, J>e |?et wrouhte ]?e

eor$e, he ne uond nout on eoriSe so muche place ase his luttle licome

muhte been ileid on. Vor so neruh was J>e stude J?et unneaiSe his

moder If Joseph seten J?eron ^ If so heo leiden hine up on heih in one

• And hwefter se eauer ofdrahes luue of hire suster, ofter of hire broker, -j ouergas hire

sahte, •) takes te gulte toward hire. T. b wrS fee eddre. T.

ZX-o^fs.

' t»e kene keruende. T. vw^*-*- d garses. T.

TX 9,6. C.ovrtv*\* d_co XAl**^v»

i*-*^v»

THE SLOTHFUL. THE COVETOUS. 259

in fault, she shall be my beloved and dear sister. For she is indeed

a child of God. He himself saith, " Blessed are the peacemakers ;

for they shall be called the children of God." a Thus pride, and
1datred, and anger are banished from every place where there is
"sincere love and true faith in the merciful works and gracious words

of God. Let us now proceed in order to the other vices.

OF SLOTH.

\Vho can be, for shame, slothful, and sluggish, and slow, that
considers how active and diligent our Lord was on earth? And
after all his other labours, how, in the eventide of his life, he
finished his painful task on the hard cross ? Other men take rest
and retire into their chamber from the light, and hide themselves
when they are let blood on the vein of an arm. But He, on the
hill of Calvary, went up still higher upon the cross ; and no man ever
underwent such great and severe toil as he did that day when he bled,
in five places, streams from full broad and deep wounds, besides
the great veins that bled in his head, under the crown of thorns ;
and besides the woeful gashes of the dreadful scourges, not only on
his legs, but over all his dear body. His early resurrection from
death to life is very evidently against the indolent and the sleepy.

OF COVETOUSNESS.

Against covetousness is his great poverty, which increased upon
him continually, more and more. For, at first, when he was born,
he who created the earth found not on earth so much space as his
little body might be laid upon. For, so narrow was the place that
his mother and Joseph sat with difficulty thereon ; and so they laid
Him up on high in a manger wrapped about with clouts, as the
gospel saith, " wrapped him in swaddling clothes." So finely was

• Math. v. 9.

260 REGUL.E INCLU8ARUM.

crecche, mid clutes biwrabled.,* ase J>e gospel serS, "Pannis eum
inuoluit." pus feire he was ischrud, J>e heouenliche schuppinde, ]>e
J?et schrudeft ]?e sunne. Her efter )?e poure lefdi of heouene uos-
trede 7 fedde hine mid hire lutle milke ase meiden deih forte habben.
pis was muchel pouerte: auh more com ]>er efter. Uor hu^e 7
hure jet he hefde uode ase ueol to him ^[auh ine stude of in, his
cradel herbaruede him.b Seo'Sen, ase he mende himTjnefde he hwar
he muhte resten his heaued : " Filius hominis non habet ubi caput
suum reclinet." pus poure he was of in. Of mete he was so <ry$
neodful J?et J?o he hefde in /pe buruh of) Jerusalem, a palm sunedei,
al dei ipreched, 7 hit neihlechede niht, he lokede al abuten him, hit
ser$ r3e gospelle, jif ei wolde cleopien him to mete, oiSer to herbo-
ruwe, 7 nes ber non. And so he iwende ut of be muchele buruh

/ *P

into Bethanie, to Marie huse 7 Marthe. And )?er, ase he eode bi )?e —
weie mid his deciples, summe cherre heo breken )?e earesCbi J?e weie,)
7 gniden ]?e cornes ut c bitweonen hore honden 7 eten uor hungre, 7
weren jet J?ereuore swuiSe ikalenged. Auh alre mest pouerte com
Folio 70. jet herefter. Vor steorc naked he was despuiled o$e rode, po he
mende him of Jmrst, water ne muhte he habben. Let J>et mest
wunder was, of al ]>e brode eorSe ne moste he habben a grot, forte
deien uppon. pe rode hefde enne uot oiSer lutel more r7 7 tet was
eke uorto echen his pinen. Hwon J?e worldes weldinde wolde beon
Jms poure, imbileued he is J?et luueiS to muchel 7 jisce'S worldes
weole 7 wunne.

Ajean glutunie is his poure pitaunce, J?et he hefde o rode. Two
maner men habbeiS neode uorte eten wel, 7 forto drinken wel —
swinkinde men, 7 blod-letene. pe ilke dai )?et he was bofte ine sore

• iwarbbet. T. biwrabbet. C.

b in his stude of cradel '£ him herbagede. C.

r ~) gnuddeden )>e curnles ut. T.

CHRIST'S SUFFERINGS FROM POVERTY AND WANT. 261

He, the heavenly Creator, clothed : he that clothed the sun.
Afterwards, the poor lady of heaven fostered and fed him with her
little milk, such as a maiden must have had. This was great
poverty : but more came thereafter. For he had yet, at least, food,
such as fell to him ; and, instead of the inn, his cradle lodged him.
Afterwards, as he himself complained, he had not where he might
rest his head : " Filius hominis non habet ubi caput suum reclinet." *
Thus was he poor, as to lodging. In regard to meat, he was in such
want that when he had preached in the city of Jerusalem on Palm
Sunday the whole day, and night was drawing nigh, he looked all
around him, it is said in the Gospel, if any one would invite him to
food or to lodging, and there was none. And so he went out of the
great city into Bethany, to the house of Mary and Martha.b And
once, as he went with his disciples on the way, they broke off
the ears of corn by the way, and rubbed out the corn between
their hands and ate for hunger; and were, moreover, much
blamed for this.c But the greatest poverty of all came after-
wards. For he was stripped stark naked upon the cross. When
he complained of thirst, he might not have water. But the most
amazing thing was that, of all the broad earth, he was not allowed a
little dust on which to die. The cross had one foot or little more ;
and that was also to increase his sufferings. When the Ruler of
the World voluntarily became thus poor, he is an unbeliever who
loveth, and coveteth too much, the riches and the pleasures of this
world.

OF GLUTTONY.

Against gluttony is the poor pittance which he had on the cross.
Two sorts of men have need to eat and to drink well — men who
labour, and men who have been let blood. The very same day
that he both laboured hard, and was let blood, as I said before, his
pittance on the cross was only a spunge of gall. Consider, now, if

• Math. viii. 20. Luke, is. 58. b Math. xxx. 17. e Math. xii. 1.

262 EEGUL^ 1NCLU8ARDM.

swinke 7 ec ileten blod, ase ich er seide ^ nes his pitaunce o rode
bute a sponge of galle. Loke nu hwo grucehe, jif heo }?enche$ wel
heron, of mistrum, o$er leane mela of unsauure metes, of poure
pitaunce?

/>v»>\

A jean lecherie is his iborenesse on eorSe of J?e clene meidene, 7
al his clene lif J?et he ledde on eorSe, 7 alle ]>et hine uoluwuden.
pus, lo J>e articles, J?et beoiS, ase ]?auh me seide, ]>e IrSes of ure
bileaue onont Godes monheade. God wot hwo inwardliche bihalt
ham, 7 uihteft ajean J»e ueonde ]?et fondeiS us mid J>eos seouen dead-
liche sunnen. Vor J>i, serS Seinte Peter, " Christo in carne passo,
et uos eadem cogitatione armemini." ArmeiS ou, he ser3 Seinte Peter,
mid }?ouhte uppon Jesu Crist, ]>et in ure vlesche was ipined. And
Seinte Powel seift, " Recogitate qualem apud semetipsum sustinuit
contradiccionem ut non fatigemini." penciled, )?encheiS, seiiS Seinte
Powel, hwon je weorreSb in ]?e uihte ajeines }>e deouel, hwu ure yf , t
Louerd sulf wiiSseide his flesliche wil, 7 wi~Ssigge^S oure. " Nondum ^ #j> '

Folio 706. enim usque ad sanguinem restitisti:" jet nabbe je nout wi^stonden
uorte J>et J?e schedunge of ower blode, ase he dude of his for ou
ajeines him suluen, onont ]?et he was mon, of ure kunde. And jet,
je habbeft ]>et ilke blod, 7 tet ilke blisfule bodi J?et com of J?e
meidene, 7 deiede oiSe rode, niht 7 dei bi ou. Nis )?er buten a wal
bitweonen ^ 7 eueriche deie he kumeiS for^ 7 scheaweiS him to ou
flesliche 7 licamliche r<5e messe, biwjien c J?auh, in oiSres h'ke — under
breades heouwe.d Vor, in his owune heowe, vre eien ne muhten
nout ]?e brihte sih^e iftolien. And so he scheauweiS him ou, as
J?auh he seide, Lour ! ich her : hwat wulle je ? Siggeft me hwat
were ou leof — hwarof habbe neode. MeneiS to me ower iieode, and
jif ]>e ueondes ferde, )?et beoiS his tentaciuns, asaile^S ou swuiSe,
onswerieiS him 7 sigge~S, "Metati sumus castra juxta lapidem adju-

* of mistune meal. T. of mistrume mel. C. b wergeS.jC.___we.rgen. T. — '

c biwrixlet. T. C.

CHRIST SEEN IN THE FORM OF BREAD IN THE MASS. 263

any one reflects well on this, would she be dissatisfied with the
mistrum,* or the scanty meal of unsavory food, or with the poor
pittance ?b

OF INCONTINENCE.

Against lechery is his being born into the world of the pure
virgin, and the whole of his pure life which he, and all who followed
him, led on earth. Thus behold the articles, which are, so to speak,
the very joints of our belief concerning the human nature of Christ.
God knows her who deeply considers them, and fights against the
enemy who tempts us with those seven deadly sins. Wherefore,
saith Saint Peter, " Christo in carne passo, et vos eadem cogitatione
armemini." c " Arm yourselves," saith St. Peter, " with thinking
upon Jesus Christ, who suffered in our flesh." And St. Paul saith,
" Recogitate qualem apud semetipsum sustinuit contradictionem ut
non fatigemini." d " Think, think," saith St. Paul, " when ye jighj
in the battle against the devil, how our Lord denied his fleshly will,
and so deny yours." " Nondum enim usque ad sanguinem restitisti." e
" Ye have not yet resisted to the shedding of your blood ; " as he
did of His for you, against himself, inasmuch as he was man in our
nature. And yet ye have with you, night and day, the same blood
and the same blessed body that came of the maiden and died on the
cross, there is only a wall intervening ; and every day he cometh
forth and sheweth himself to you fleshly and bodily in the mass —
shrouded indeed in another substance, under the form of bread.
For, in his own form, our eyes could not bear the bright vision.
And he sheweth himself to you thus ; as if he said, Behold I I am
here : what would ye ? Tell me what you greatly desire ; of what
you are in want. Complain to me of your distress : and if the army
of the fiend, which is his temptations, strongly assail you, answer
him and say, We are encamped by the stone of help : and the

• gruel ? Perhaps it means a short allowance of food, as in times of scarcity. Mister,
need, want. b " De cibo, seu sapore cibi, aut exilijutancia." MS. Oxon.

c 1 Peter, iv. 1. d Hebrews, xii. 3. • Ibid. v. 4.

264

KEGUL^E INCLUSARUM.

torii : porro Philistiim uenerunt in Afphec." Ee Louerd, no wunder
nis r7* we beo~S ilogged her bi )>e, ]>et ert ston of help, *? tvr of
treouwe sucurs, 7 castel of strenciSe, If te deofles ferde is woddre
uppon us, ]>en uppon eni ofter. pis ich nime of Regum. Vor )?er
hit tellers al )ms, )?et Ismeles folc b com 7 loggede him bi ]>e stone of
help ^ and ]>e Philisteus c comen into Afech. Philisteus — J?et beoiS
unwihtes. Afech — on Ebreuwisch speleiS " neowe wodschipe." So
hit is sikerliche. Hwon mon loggeiS him bi ure Louerde, ]?eonne on
erest biginneiS ]?e deoflen to weden : and her hit telleiS J>et Israel
wenden sone J?ene rug, and weren uour ]?usunt r5e uiht d soriliche
isleiene. Ne wendeft je neuer ]?ene rug, mine leoue sustren, auh
Folio 71. wiiSstondeiS J?e ueondes ferde amidde ]>e uorhefde, ase is iseid J?er-
uppe, mid stronge bileaue ^ 7 mid te gode losaphat, sendeiS beoden
uor sondesmon anon efter sukurs to ]?e Prince of heouene. In Para-
lipomenon. " In nobis quidem non est tanta fortitude ut possimus
huic multitudini resistere, que irruit super nos : sed cum ignoramus
quid agere debeamus, hoc solum habemus residuum e ut oculos nos-
tros dirigamus ad te. Sequitur, ha3c dicit Dominus, Nolite timere,
et ne paueatis hanc multitudinem : non est enim uestra pugna set
Dei. Tantummodo confidenter state, et videbitis auxilium Domini
super uos. Credite in Domino Deo uestro et securi eritis." pis is
on English : In us nis nout, deorewurSe Louerd, so muchel strenciSe
J?et we muhten wrSstonden }?es deofles ferde, J?et is so strong uppon
vs. Auh, hwon we beoiS so bistafted 7 )so stronge bistonden J?et we
mid alle nenne read ne cunnen bi us suluen: pis one we muwe
don — hebben up eien 7 honden to J?e milsfule Louerd ^ )m sende us
sucurs: Jm to dref f ure fon: vor to ]?e we lokeiS ]?us mid te gode
losaphat. Hwon God kumeiS biuoren ou and freine~S hwat je
wulleiS, *? in eueriche time hwon je neode habbeiS, scheaweiS so
sweteliche to his swete earen. And jif he sone ne mereiS ou, jeieiS

* je Luuerd, wunder is. T. C.

c -Sic.

« residui. T.

b Israel, Godes folc. T.

d fluht. T. C.

' dreaue. T. fallen. C.

V-

PRAYERS, AS MESSENGERS TO HEAVEN, BRING DIVINE HELP. 265

Philistines arc come to Aphec."a Yea, Lord ! it is no wonder. We
are encamped here beside thee, who art the stone of help, .and tower
of true safety, and castle of strength, and the devil's army is more
enraged against us than against any other. This I take from the
Book of Kings. For there we are told how the people of Israel came
and encamped beside the stone of help; and the Philistines came
into Aphec. Philistines, that is, enemies. Aphec — in Hebrew it
signifieth " new madness." It is truly so. When a man encampeth
beside our Lord, then first the devils begin to rage : and here we
are told that the Israelites soon turned their backs, and four thousand
of them were miserably slain in the fight. Never turn ye your
back, my dear sisters, but withstand the fiend's army among the
foremost, as has been said before, with strong faith ; and with the
good Jehoshaphat, send prayers quickly, as your messenger, to the
Prince of Heaven for succour: The Book of Chronicles. "In
nobis quidem non est fortitude ut possimus huic multitudini resistere,
quae irruit super nos : sed quum ignoramus quid agere debeamus, hoc
solum habemus residuum ut oculos nostros dirigamus ad te." b It
is added,0 " HOBC dicit Dominus : Nolite timere, et ne paveatis hanc
multitudinem : non est enim vestra pugna sed Dei. Tantummodo
confidenter state, et videbitis auxilium Domini super vos. Credite
in Domino Deo vestro, et securi eritis." This is in English : In us
there is not, dear Lord, so much strength that we could withstand
this devil's army that is so strong against us. But, when we are
thus circumstanced, and beset with such a force, and that also we
know not of ourselves what counsel to follow, this alone remains for
us — to lift up our eyes and our hands to thee, O merciful Lord ; do
thou send us succour ; do thbu put our foes to flight ; for to thee
we thus look, with the good Jehoshaphat. When God cometh
before you, and asketh what you desire, and at every time when ye
have need, declare it thus affectionately to his gracious ears. And,
if he do not soon hear you, cry louder and more importunately, and

• 1 Samuel, iv. 1,2, and vii. 12. b 2 Chron. xx. 12. t- c Ibid. v. 15.

CAMU. SOC. 2 M

266

REGULJE INCLUSARUM.

.
"

yr *

ludiSre and vnmei51uker,a and ]?reate$ ]>et je wulleiS jelden up J?ene
castel bute jif he sende ou ]?e sonre help 7 hie ]?e swuiSere. Auh
wute je hwu ure Louerd onswerede Josaphat }?e gode ? Lo Jms ^ o
J?isse wise. "Noli timere," 7c. )?us he onswereiS ou, hwon je
cleopieiS efter helpe. " Ne beo je nout offered," he seiiS, l< ne drede je
ham nowiht, ]?auh heo beon stronge 7 nionie. pe uiht is min 7 nout
oure. Sulement etstondeiS sikerliche, 7 je schulen habjjenj1 mi >U

Folio n i. sukurs. Habbe'S one to me trusti bileaue, 7 je beoiS al sikere." "- \
LokeiS nu hwuch help is Mrusti tsherdi bileaue. Vor al J?et help -^v/"
W }?et God bihat,(\streni$e uorte slonden wel — al is in hire one. Herdi
bileaue make~S ou stonden upriht r7 and te deofel nis nomine lo~Sre.
Vor)>iii YIS is his sawe 7 /his word in lsaise,c "Incuruare ut trans- 001 fcl
eamus :" buh J>e£he sei^S, aduneward, J?et ich muwe ouer J?e. peo »>*^
j, ^( buhiS hire ]?et to his fondunde beie^S hire heorte. Vor ]?eo hwule

V *<r* ^et ^eo stont upriht ne mei he noufter on hire ne ruken, ne riden.
Lo ! be treitre, hwu he seiiS, " Incuruare ut transeamus :" buh be^he

* *r\|.j< *^ mJ

sei'S, adun ant let mepapT Nullich nout longe riden r7 auh ich chulle
wenden anon ouer awei. He lilrS, seiiS Sein Beornard, ne ilef ]?u
nout ]?en treitre. " Non uult transire, sed residere : " nule he nout,
he ser$, wenden ouer ^ auh wule sitten ful ueste. NoiSeleas sum
was ]>et ilefde him, 7 Jjouhte J?et he scheolde sone adun ase he bihat
euere. Do, he sei$, etjtissend one cherre, 7 schrif J?e ]?erof to morwen.
Buh adun ]?ine heorte ^ let me up 7 schend e me mid schriftelrif ich
alles wolde riden to longe. Sum was, ase ich er seide, ]?et ueuede
him, 7 lette him up, 7 he rod on hire boiSe [dei] 7 niht, fulle twenti
jer 7 more : J?et is, heo dude one swuche sunne iiSet ilke niht, Jmruh
his prokiunge, 7 );ouhte ]?et heo wolde amorwen schriuen hire ]?erof ^
7 dude hit eft 7 efy7 feol so into ful wune J?et heo lei 7 rotede
J?erinne so longe ase ich er seide. Ant, jif a miracle nere J>et pufte.
adun J?ene deouel J?et set on hire so ueste, heo hefde iturpled f mid

V

,

v^

-T.
&

• luddre ~) meaSleslukere. T.

c Isaie. C.

« schet^ T. sleS. C.

b seon. C. seo. T.

d Do, he seis, Hs. T. C.

' torplet. T,

SUBTLETY OF THE TEMPTER BAFFLED BY FAITH. 267

threaten that ye will yield up the castle unless he send you help the
sooner and hasten the more. But do ye know how our Lord
answered Jehoshaphat the good ? Lo ! thus ; in this manner, " Noli
timere," &c. Thus he answereth you when ye call for help. " Be
not afraid," he saith, " fear ye them not, though they be strong and
many. The battle is mine and not yours. Only stand firmly, and
ye shall have my succour. Have only steadfast faith in me and ye
shall be safe." Now, observe, what a powerful help is steadfast and
firm faith. For all the help that God promises — the strength to
stand nobly — consists entirely in this alone. Firm faith maketh you
to stand upright ; and nothing is more hateful to the devil. There-
fore this is his saying and his expression in Isaiah,a " Incurvare ut
transeamus : " " Bow down," he saith, " that I may pass over thee."
She boweth herself who inclineth her heart to his tempting. For, while
she stands upright, he may neither back her nor ride her. Look !
how the traitor saith, " Incurvare ut transeamus :" " bow thee down,"
saith he, " and let me up. 1 do not wish to ride long. But I will go
immediately away over." He lieth, saith St. Bernard, believe thou
not the traitor. " Non vult transire, sed residere : " he will not,
saith he, go over, but will sit full fast. Nevertheless, there was one
who believed him, and thought that he would soon dismount, as he
always promised. " Do it," saith he, " this once, and make con-
fession of it on the morrow. Bow down thine heart ; let me up,
and throw me off with confession, if I should, perhaps, wish to ride
too long." There was one, as I said before, who believed him, and
let him up, and he rode her both day and night, full twenty years
and more ; that is, she committed one particular sin, on the same
night, through his instigation, and thought that she would, on the
morrow, make confession of it ; but she committed it again and
again, and fell into such an evil habit that she lay and rotted in it
so long, as I before said. And, if it had not been a miracle that
puffed down the devil that sat on her so fast, she had toppled with

• Chap. li. 23.

268 KEGUL^i INCLUSARUM.

him, bo$e hors 7 lode, adun into helle grunde. Vorjmi, mine leoue
sustren, holdeiS ou euer efne upriht ine treowe bileaue. Herdeliche
Folio 72. ileueiS ]?et al J?e deofles strenciSe melted Jmruh j?e grace of ]?e holi
sacrament, heixt ouer alle o~Sre, ]?et je iseoft ase ofte ase J?e preost
messed 7 sacreiS ]>et meidenes beam, Jesu, Godes sune, ]>et licam-
liche lihteiS ofterhwules to ower in ^ 7 wrSinnen ou edmodliche
nimeiS his herboruwe. Deuleset,a heo beoiS to woke, 7 to unwreste
iheorted ]?et, wrS swuche goste, herdeliche ne uihteiS. Ee schuleivf^ /'
habben bileaue ]>et al J?et holi chirche re^eS_^ut singe$,b ant alle
hire sacramenz strencfteft ou gostliche, auh non so uorS ase ]ns : uor
hit bringeS to nout alle ]?es deofles wieles r' nout one his strenciSes 7
his stronge c turnes, auh de~S also, his wihtful ^crokes, 7 his wrench-

f A •"• """ "* ""• ' " ' " ***m** •'1>V

fule wicchecreftes, 7 alle his giisunges ^e ase lease swefnes, 7 false
scheauwinges/ 7 dredfule offerunges, 7 fikele 7 swikele reades, ase
]?auh hit were a Godes halue, 7 god for to donne. Vor j?et is his
unwrench, ase ich er seide J?et holi men mest dredeft, }>et he
haueft g monie holi men grimliche bijuled. Hwon he ne mei nout
bringen ]?e to non open vuel he eggeiS ]?e to a J^ing ]>et J»uncheiS
god. pu schuldest, he serS, beon mildre 7 leten iwur^en ]?ine \
gQst pu nouhst nout sturien ne trublen J?ine heorte 7 stien
into wreiSiSe. pis he seiiS for]?ui J?et tu ue schuldest nout tuhten,
ne chasten J>i meiden uor hire gult^h ant bringeiS ]?e into jeme-
leaste, ine stude of edmodnesse. And he eft seiiS riht her to-jeines
— ne let tu, he ser$, ]?ine meiden no gult to jiues. Eif J?u wult J?et
heo drede ]?e, hold hire neruwe. Rihtwisnesse, he seift, mot beon
nede sturne r' and Jms he liteiS cruelte mid heowe of rihtwisnesse.
Me i mei beon al to rihtwis. Betere is liste k ]?en luSer strenciSe.
Folio 72 b. Hwon )?u hauest longe iwaked, 7 schuldest gon to slepen, Nu hit is
vertu, he seiiS, uor to wakien, uor hit greueiS };e. Seie jet, he sei~S,

» Dewleset. T. Crist hit wat. C. b — de5. Red oiJer singeS. V"

c ronke. T. d wilfule. T. widfule. C.

c giscinges. T. j;ulunge». C. ^L-schriuinges. T.

B haue'5 wiS. T. /h gultes, ne J>eawe J>ine servanz. T.

1 Ach me. C. k wia listc. T. C.

ARTFUL SUGGESTIONS OF THE TEMPTER. 269

him, both horse and burden, down into the depth of hell. Where-
fore, my dear sisters, hold yourselves always invariably upright in
true faith. Believe firmly that all the power of the devil melteth
away through the grace of the holy sacrament, which ye see
elevated above all, as oft as the priest saith mass, and consecrateth
that Virgin's child, Jesus, the Son of God, who sometimes descendeth
bodily to your inn, and humbly taketh his lodging within you.
God knoweth, she is too weak, and too evil hearted, who, with the
aid of such a guest, fighteth not bravely. Ye ought to believe truly
that all that the holy church readeth and singeth, and all her
sacraments, give you spiritual strength, but none so much as this ; a
for it bringeth to nought all the wiles of the devil ; not only his
forceful and violent assaults, but his powerful stratagems, his
cunning sorceries, and all his deceits ; b as illusory dreams, false
appearances, dreadful alarms, and flattering and deceitful counsels,
as if the thing to be done were good and for the honour of God ; for
that is his wicked artifice, which, as I said before, holy men most
dread, and with which he hath terribly beguiled many holy men.
When he cannot bring thee to any open wickedness, he incites thee
to something which appears good. He saith, " Thou shouldest be
more indulgent, and let thy mind be quiet. Thou oughtest not to
disturb nor vex thine heart, nor rouse it to anger." He saith this,
signifying that thou shouldest not correct nor chastise thy servant c
for her fault ; and thus he leads thee into carelessness, instead of
mildness. And, at another time, directly contrary to this he saith,
" Permit not thyself to forgive thy servant any fault ; if thou wishest
her to fear thee, keep her strictly. Justice," saith he, " must be
very strict; " and thus he coloureth cruelty with the hue of justice.
One may be too severely just. Skilful prudence is better than rude
force. When thou hast watched long, and shouldest now go to
sleep, he saith, "It would now be meritorious to watch, since

* The sacrament of the mass. b gulunges. C. appears to be the true reading.

c the body ?

270 REGUL.E INCLU8ARUM.

one nocturne. Vor hwui seift he so ? bute uorjmi ]?et tu scheoldest
slepen eft, hwon time were uorto wakien. Eft, he sei$ riht ]?er to
jeines. Eif ]>et tu muhtest wel wakien, he de~3 i)?ine ]?ouhte, oiSer
lerS on ]>e heuinesse: wisdom is }>inge best: ich chulle gon nu
slepen *? arisen nunon, *? don cwicluker J?en nu ]?et ich schulde don
nu, — ant so ofte, inouhreiSe, ne dest tu hit nout i rihte time. Of ]?is
ilke materie ich spec muchel ]?eruppe. Ine swuche manere tenta-
ciuns nis non so wis ne so war, bute jif God ham warnie, }?et nis
bigiled o$er hwules. Auh )?is heie sacrament, ine herdi bileaue,
ouer alle oiSer Binges unwrilrS a his wrenches, 7 brekeft his strenciSes.
Iwis, leoue sustren, hwon je iveleS him neih ou, vor hwon b ]?et je
habben herdi bileaue, mile je buten lauhwen him lude to bismare,
}?et he is so old cang c ]>et kumeiS uorte echen his pine, H breiden ou
crune. So sone so he isilrS ou herdi 7 bolde ine Godes seruise 7 in
his grace, his mihte melteiS 7 he flihiS anon. Auh jif he mei under-
jiten )?et ower bileaue falsie, so |>et ou )?unche ]?et je muliten boon
allunge iled ouer, je weren swuiSe i ]>en ilke stunde itemted, here
mide je unstrenc'SeiS, 7 his mihte waxeiS.

We d redeiS hie Regum ]?et Isboset lei H slepte H sette ane wummon
uorte beon jeteward ]?et windwede hweate r' 7 comen Recabes sunen,
Remon 7 Banaa, 1! ifunden Jje wummon astunt of hire windwunge 1
Folio 73. iueollen aslepe, 15 wenden in and slowen J>ene uniselie Isboset, J>et
wuste him so vuele. pe bitocnunge herof is inuche neod to under-
stonden. Isboset on Ebrewish is "bimased mon" on Englisch. And
nis he witterlich amased If ut of his witte |>et, amidden his unwines
liiS him adun to slepen ? pe jeteward — J?et is wittes skile — J>et ouh
forto winden e hweate, 7 scheaden ]>e eilen H tet chef urom ]>e clene
cornes, ]?et is, );uruh bisi warschipe, sundren god from vuele, 7 don

• unhulcs. T. b for hwi. T.

c aid fol. T. aid ganh. C. d Ue. C.

' wiudwe. T. C.

THE TEMPTER DRIVEN AWAY BY FAITH. ISH-BOSHETH. 271

watching is painful to thee. Say yet," saith he, " one Nocturn."
Why doth he say this ? Only that thou shouldest sleep afterwards,
when it might be time for thee to watch. Again, he persuadeth
quite the contrary ; and if thou art well able to watch, he bringeth
drowsiness upon thee, or suggesteth such thoughts as these :
" Wisdom is the best thing : I will go to sleep and arise again
presently, and do more quickly than now what I ought now to do,"
— and thus, perhaps, it often happens that thou dost it not in the
right time. On this subject I spoke before at large.* In temptations
of this kind there is none so wise and guarded, unless God defend
him, that is not sometimes deceived. But this sublime sacrament,
with steadfast faith, more than any thing else, unmasks his artifices,
and breaketh his strongholds. Truly, dear sisters, when ye perceive
him nigh you, while ye have steadfast faith, ye will only laugh him
to scorn, because he is such an old fool, who comes to increase his
own punishment, and plait a crown for you. As soon as he seeth
you valiant and bold in the service of God, and in his grace, his
power melteth away, and quickly he takes to flight. But, if he
should perceive that your faith fails, so that it appears to you that
ye might be quite led astray if ye were, at that hour, strongly
tempted^ then is your strength weakened, and his power increaseth.
"We read in the Book of Kings b that Ish-bosheth lay and slept,
and had set a woman to be keeper of the gate, who winnowed wheat.
And the sons of Rechab, Remmon and Baanah, came and found
that the woman had left off her winnowing and fallen asleep ; and
they went in and slew the unhappy Ish-bosheth, who guarded
himself so ill. It is of importance that the meaning of this be well
understood. Ish-bosheth, in Hebrew, signifieth "a man bewildered"
in English. And is not he verily bewildered and out of his wits who,

• Page 145. b 2 Samuel, iv. 5, 6.

The incident here related agrees with the Septuagint, and the Vulgate translation ; but
differs from the Hebrew and the authorised English version, in which the winnowing of
wheat is not mentioned.

272 KEGUL^ INCLU8ARUM.

J?ene hweate into ]>e gernere, 7 puffen euer awel )>es feones chef ]>et
nis to none )?inge nouht bute to helle smurSre. Auh )?e bimasede
Isboset, lo ! hwu he dude maseliche.* He sette one wummon uorto
beon jeteward, ]?et is, feble wardein. Weilawei ! ase monie doiS so.
Wummon is J?e reisun, )?et is, wittes skile hwon hit unstrenciSeiS, )>et
schulde beon monlich 7 stalewarde b 7 kene ine treowe bileaue. pes
jeteward ler$ him to slepen so sone so me biginne'S kunsenten to
sunne, 7 let ]?ene lust gon inward 7 delit waxen. Hwon Recabes
sunen, ]?et beoiS helle bearnes, ivindeft so unwaker 7 so nesche ^ete-
ward, go"S in 7 sleaiS Isboset, J?et is, J?ene bimased gost ]>et in one
slepie jemeleastec uorjemeiS him suluen. pet nis nout to uorjiten ]?et,
ase holi writ telleiS, heo Jraruh stihten Isboset adun into [)?e] d schere.
Her seiiS Seint Gregorie ^ " In inguinem ferire est uitam mentis
carnis delectatione perforare." pe ueond ]?uruh stihiS6 ]?et scher
hwon delit of lecherie JmrleS )?e heorte : 7 J?is nis buten ine slepe of
jemeleaste 7 of slouh^e, ase Seint Gregorie witneft J. " Antiquus
hostis mox ut mentem ociosam invenerit, ad earn sub quibusdam
occasionibus locuturus venit/ et qua3dam ei de gestis praeteritis ad
Folio 73 b. memoriam reducit, audita quasdam verba indeeenter resonat." Et
infra, " Putruerunt 7 deteriorates sunt cicatrices mea?. Cicatrix ergo
ad putredinem redit, quum peccati uulnus, quod per poenitenciam sana-
tum est, in delectationem sui animum concutit." pis is ]?et Englisch :
hwon |?e olde unwine isihiS ure skile slepen, he drauh him in anon
intouward hire, 7 feolle~S mid hire o slepe,g [1. speche] penchest tu, he
ser$, hwu )>e, oiSer ]>eo, spec of flesches golnesse ? And spekeiS )?us,
\>e olde^swike, touward hire heorte worses J?et heo iherde jare
fulliche iseide, oiSer siliiSe )?et heo iseih, o^er hire owen fuliSen }?et
,/^j heo sumehwiles wrouhte. Al J?is he put for^ biuoren hire heorte
eien, uorte bifulen hire mid |?ouhte of olde sunnen, hwon he ne mei
mid neowe r7 7 so he bringeft ofte ajean into ]?e adotede soule, J?uruh
licunge, ]?eo ilke sunrien |?et Jmruh reou~Sfule sore weren jare ibet ^

• masedliche. T. >> stalewur^e. T. sta'Selwur'Se. C.

c gemles. T. scheomeles. C. d i J>e. T. C.

' Jjurhwrenches. T. J>urch stikes. C. ' advenit. MS. Oxon. B i speche. T. C.

ISH-BOSHETH SLAIN THROUGH SLOTH AND CARELESSNESS. 273

in the midst of his enemies, lieth down to sleep ? The gate-ward
— that is, reason — which ought to winnow the wheat and separate
the refuse and the chaff from the clean grain, that is, by diligent
carefulness to separate the good from the bad, and place the wheat
in the granary, and blow always away the devil's chaff, which is fit
for nothing but to smolder in hell. But the stupid Ish-bosheth,
behold how foolishly he acted. He appointed a woman to be gate-
ward, that is, a feeble warden. Alas ! how many do the like !
Woman is reason, that is, the understanding when it grows feeble,
which ought to be manly, steady, and earnest in true faith. This
gate-ward layeth herself down to sleep, as soon as we begin to
consent to sin, and permit the desire to go inward, and the fondness
to increase. When the sons of Rechab, which are the children of
hell, find such an unwatchful and indolent gate-ward, they go in
and slay Ish-bosheth, that is, the bewildered spirit, which in a
sleepy carelessness neglecteth himself. It is not to be forgotten that,
as Holy Scripture informs us, they stabbed Ish-bosheth through the
groin. Upon this St. Gregory remarks, " In inguinem ferire est
vitam mentis carnis delectatione perforare." The fiend stabs through
the groin when the fond desire of lechery perforates the heart : and
this is done only in the sleep of carelessness and sloth, as St. Gregory
sheweth, "Antiquus hostis mox ut mentem otiosam invenerit, ad
earn sub quibusdam occasionibus locuturus venit, et quaedam ei de
gestis praeteritis ad memoriam reducit, audita qusedam verba inde-
center resonat." And further, " Putruerunt et deteriorate sunt
cicatrices mea3. Cicatrix ergo ad putredinem redit, quum peccati
vulnus quod per poenitentiam sanatum est, in delectationem sui
animum concutit." This is the English : When the old.enemy seeth .
that our reason is asleep, he immediately draweth nigh to her, and
falleth into conversation with her ; " Dost thou remember," saith he,
" how this or that one spoke of the lust of the flesh ? " And thus the
old deceiver speaks to her heart words that she heard long ago in-
decently spoken ; or of some sight that she saw ; or of her own
uncleanness which she formerly wrought. All this he places before
CAMD. SOC. 2 N

274 REGUL^E INCLUSARUM.

so }>et heo mei weopen 7 menen ase sori mon, mide J>e salmwuruhte :
" Putruerunt," 7c. Weilawei mine wunden J>et weren ueire iheled
gedereft neowe wrusum,a 7 foft on eft uorte rotien. Iheled wunde
J?eonne bigineft for to rotien hwonne J?eo sunnen ]?et weren jare ibet
kumeft eft mid likunge to munegunge, 7 sleaft ]?eo unwarre soule.
Gregorius : " Isboset inopinata morte nequaquam succumberet nisi
ad ingressum mentis mulierem, id est, mollem custodiam deputasset."
Al YIS unlimp is icumen ]?uruh )>e jetewardes slepe. pet nis nout
iwar ne waker ne nis nout monlich, auh is wummonlich, eft to ouer-
kesten, beo hit wummon beo hit mon. peonne is al J?e strencfte
efter }?e bileaue, 7 efter ]?et me haueft truste to Godes helpe J>et
euer is neih bute jif bileaue trukie, ase ich her biuoren seide. Heo
Folio 74. nnstrencfteft ]?e unwhit b 7 deft him suluen o fluhte anonrihte. Vor
Jn beoft euer ajean him herdi ase leun ine treowe bileaue r' and
nomeliche ifte uondunge J>et Isboset deide uppon, J?et is golnesse.
Lo, hwu je muwen icnowen ]>et he is eruh c 7 unwrest, hwon he smit
Jndeward. Nis he eruh c chaumpion ]>et skirmeft touward ]>e uet ?
j>et secheft so lowe uorte smiten on his kemp ifere ? And flesches - '
lust is fotes wunde, ase was feor iseid J?eruppe ^ 7 tis is J?e reison
hwareuore : al so ase ure vet bereft us, al so ure lustes bereft us ofte
to Jnnge J?et us lust efter. Nu ]?eonne, J?auh ]>i foa hurte ]?e ofte vet,
]>et is to siggen, fondeft mid flesches lustes, uor so louh wunde ne
dred tu nout to sore, bute jif hit to swuft swelle, J?uruh skiles
jettunge, mid to muche delit, up touward J?e heorte ^ auh drinc
peonne atterlofte,d 7 drif ]?ene swel e ajeanward urommard ]>e heorte r'
J>et is to siggen, J;enc ofte attrie pinen J?et God suffrede ofte rode 7 Jl/*j
)?e swell schal setten. Prude, 7 onde, 7 wredde, heorte-sor uor
worldliche )?inge, deori uorlonginge, 7 jiscunge of eihte : ]>eos beoft i .,
heorte wunden ^ and J?et of ham vloweft jiueft deaftes dunt anon,
buten jif heo beon isalued. Hwon J?e ueond smit Jndeward, peonne
hit is iwis forto dreden, and nout for vot wunden. ^

11 wursurn. C. b unwicht. C. c arch. C.

d atterlafte berien. C. ' swalm. C.

THE REMEMBRANCE OF PAST SINS TEMPTETH TO SIN. 275

the eyes of her heart, that he may corrupt her with the remembrance
of old sins, when he cannot with new. And thus he often bringeth
again into the infatuated soul, through desire, the same sins
which through penitential contrition were long since amended, so
that she may weep and lament, as one in sorrow, with the Psalmist,
" Putruerunt," &c. Alas ! my wounds that were so well healed are
gathering new matter, and begin again to fester. A healed wound
begins to fester when the sins that were formerly amended come
again, with desire, into the memory, and slay the unwary soul.
Gregorius saith, Ish-bosheth would not have fallen by a sudden
death if he had not placed a woman, that is, a timid warder, at the
door of his mind. All this mishap came through the gate-ward's
sleep. That which is not wary and watchful is not manly but
womanly — easy to overcome, whether it be man or woman. All
our strength, then, is according to our faith, and according to our
confidence in God's help, which is ever nigh, except our faith give
way, as I said before. Faith weakeneth the enemy and putteth
him to flight immediately. Wherefore, be always as bold as a lion
against him, with true faith ; and especially in that temptation by
which Ish-bosheth died, namely, the lust of the flesh. Behold how
you may know that he is cowardly and weak, when he smites in this
direction. Is not he a cowardly champion who strikes at the feet ?
who seeks to smite his antagonist so low ? Now the lust of the flesh
is a foot wound, as was said long before ; and this is the reason of
it: in like manner as our feet carry us, so our lusts often carry us
to the object of our desires. Now then, although the enemy wound
thee in the feet, that is to say, tempt thee with carnal pleasures, be
not too much afraid for so low a wound, unless it should swell
greatly, through the mind's consent, with too much delight, up
toward the heart ; and then, drink the antidote, a and drive the
swelling away from the heart ; that is to say, think of the bitter
pains that God suffered on the cross, and the swelling will abate.
Pride, envy, wrath, anxiety about worldly things, listless indolence,

• T lie herb bctony, or penny-grass. BosKvrllt.

276

EEGULJ£ 1NCLU8ARUM.

Prudes salue is edmodnesse: ondes salue, feolauliche luue :
wreftftes salue, }?olemodnesse : accidies salue, redunge and misliche
werkes, and gostlich urouren: jiscunges salue, ouerhowe of eorft-
liche Binges : vestschipes salue, ureo heorte. Nu of }>e uorme. On
alre erest, jif Jm wilt beon edmod, )?enc euer hwat ]?e wonteft of
holinesse 7 of gostliche J?eawes. penc hwat tu hauest of Jn sulf. pu
ert of two dolen J of licame, 7 of soule, 7 in eifter beoft two Jnnges
J>et muwen swufte muchel meoken J?e, pf Jm ham wel biholdest.
Folio 71 1>. I |>ine licame is fulfte 7 unstrencfte. Nu, kumeft of J?e vetles swuch
Jnng ase [is] J?erinne.a Of Jnne flesches vetles hwat cumeft ]?erof ?
Kumeft |?erof smel of aromaz, ofter of swote healewi ?b Deale.c Of
te druie sprintles bereft whiberien? And breres bereft rosen, 7
berien, 7 blostmen ? Mon, ]?i flesch, hwat frut bereft hit, in all his
openunges ? Amidden J>e meste menkes d of )?ine nebbe, )>et is, ]?et
feirest del bitweonen smech muftes 7 neoses smel, ne berest tu two
juries, ase )?auh hit weren two priue juries ? Nert tu icumen of
ful slim ? Nert tu mid fulfte a ifulled ? Ne schalt tu beon wurmes
fode ? Nu a uleih mei eilen }?e, 7 makien ]?e to blenchen. Eafte
meiht tu beon prut ! Philosophus : " Sperma es fluidum f1 vas
-stercorum ^ esca uermium." Bihold, holie men )?et weren sume-
hwules, hwu heo uesten, 7 hwu heo wakeden 1 ine hwuche passiun,
7 ine hwuche swinke heo weren 1 and so J?u meiht icnowen Jnne
owune woke unstrencfte. Auh wostu hwat awilegeft monnes feble
eien ]?et is heie iclumben ? pet he bihalt aduneward. Aug. " Sicut
incentium est elationis^respectus inferioris, sic cautela est humilitatis ) A^*1
consideratio superioris." Al so ase hwa bihalt to j?eo ]?et beoft of

:is J>er is in. C.
Dele. C. Deu le set ?

h swote basme. C.
d mcnske. C.

REMEDIES FOR DIFFERENT VICES. PRIDE. 277

and covetousness of wealth, — these are the wounds of the heart, and
that which emanates from them immediately giveth a death blow,
unless it be remedied. When the enemy smiteth in this direction,
then is he truly to be feared, and not for foot wounds.

I. The remedy of pride is humility ; of envy, love to one another ;
of wrath, patience; of indolence, reading, and various kinds of
work, and spiritual consolation ; the remedy of covetousness is con-
tempt of earthly things; of avarice, liberality. Now, concerning the
first First of all, if thou wilt be humble, reflect always on your want
of holiness and spiritual-mindedness. Consider what thou hast of thy- ^^
self. Thou art of two parts — of body and soul, and in each are two
things which may greatly humble thee, if thou rightly apprehendest
them. In thy body is uncleanness and infirmity. Now, there
cometh out of a vessel such things as it contains. What cometh
out of the vessel of thy flesh ? Doth the smell of spices or of sweet
balsam come thereof? God knoweth. Do dry twigs often bear grapes ?
And do briars [I. thorns]* bear roses, and berries, and flowers. Man,
what fruit doth thy flesh bear in all its apertures? Amidst the
greatest ornament of thy face ; that is, the fairest part between the
taste of mouth and smell of nose, hast thou not two holes, as if they
were two privy holes? Art thou not formed of foul slime? Art
thou not always full of uncleanness? Shalt thou not be food for
worms ? Even now, a fly may hurt thee and cause thee to shrink.
Truly thou mayest easily be proud ! " Thou art," saith the philoso-
pher, " of slimy origin, a vessel of filth, food for worms." Look at
the holy men of old ; how they fasted, and how they watched ; how
great were the sufferings and labours they underwent; and thus
thou mightest know thine own weak infirmity. But knowest thou
what distorteth the weak eyes of a man who has climed up high ?
That he looks downward. Augustin saith, " As the sight of an
inferior is an incentive to pride, so that of a superior is a warning
to humility." For, as he who looks at those who are of humble
station seemeth to himself to be of high station, so do thou look

* Ex spinis flores rosaruni. MS. Oxon.

278 REGUI^E INCLUSARUM.

lowe Hue, J?et makeiS him Jmnchen J?et he is of heie Hue, auh bihold
euer upward touward heouenliche men |?et clumben so heie 7 teonne
schalt tu iseon hu lowe Jm stondest. Vesten ane seoueniht to breade
7 to watere 1 ofter )?reo niht togederes wakien, — hwu wolde hit un-
Foiio 75. strenciSen ]?ine fleschliche strenc'Se ! pus )?eos two Binges bihold i
J?ine licame — fulSe 7 unstrenciSe. I ]?ine soule, ovSer two — sunne 7
ignorance ^ J?et is, unwisdom 7 unwitenesse. Vor ofte J?er tu wenest
]?et beo god is vuel, 7 soule murSre. Bihold mid wet eien J?ine
scheomefule sunnen : dred jet J?ine woke kunde J?et is eiS aworpen t'
and seie mid te holie monne, J?et bigon uorte weopen 7 seide, J>o me
tolde him J?et on [of] his feren was mid one wummone iuallen ine
flesliche fuliSe, " Ille hodie, ego eras :" }>et is, " He to dai, ich to mor-
wen/' Ase J?auh he seide : Of al so unstronge cunde ich am ase he
is, ? al swucli mi1 mi'i bitiik-n, Imte ^if God me IK tide, pus, lo, ]H?
hoH mon nefde, of J?en o^Sre mone J?et was iuallen ine sunne, non
wunderliche ouerhowe, auh biweop his uriliep, 7 dredde ]?et him al /^*1
swuch muhte bitiden. O J?isse wise makieiS edmod a 7 meokeiS our
heorte. Bernardus : " Superbia est appetitus proprie exceUencie ^
humilitas contemptus ejusdem." Al so as prude is wilnunge of wur$-
schipe, riht al so, J?er to jeines, edmodnesse is forkesting of wui"S-
schipe, 7 luue of lute hereword 7 of louhnesse. pes ]?eau is alre
J>eauwene moder, 7 streoned ham alle. PC J?et is umbe, wi'Souten
hire, uorte gederen gode Jjeauwes, he bere^ dust r3e winde, ase
Seint Gregorie witneiS : " Qui sine humilitate uirtutes congregat
quasi qui in uento puluerem portat" pes one bi$ iboruwen : J?es
one wiftbuweiS J?es deofles gronen b of helle, ase ure Louerd seide to
Seint Antonie J;et iseih al J?ene world ful of J?es deofles tildunge.c
" A, Louerd !" cweS he, " hwo mei wi^ J?eos witen him ]?et he ne beo
mid summe of J?eos ikeiht ? " " One J>e edmode," cweiS ure Louerd.
So lutel J?ing is edmodnesse 7 so sjnel J?et no grone ne mei hire
etholden. And, lo, muche wunder : bauh heo makie hire so lutel, 7

X" J"'

11 eadmodie'S. T. C. b snares. T. grunen. C. Scotice, yirns, gi-iitn.

c tyld, to cover. Scot.

THE POWER AND EXCELLENCE OF HUMILITY. 279

always upward to heavenly men, who have climbed on high, and
then thou shalt see how low thou standest. To fast a week on bread
and water, or to watch three nights together, how would it en-
feeble thy bodily strength ? Thus, look at these two things in thy
body, uncleanness and weakness: in thy soul, other two, sin and
ignorance ; that is, folly and want of judgment ; for often that
which thou thinkest to be good is evil and soul-murder. Behold
with wet eyes thy shameful sins. Dread continually thy weak
nature, which is easily overcome, and say, with the holy man who
began to weep and said, when he was told that one of his companions
had fallen with a woman into carnal uncleanness, " Ille hodie, ego
eras ; " that is, " He to day, I to-morrow : "a as if he had said, I am
of the same infirm nature as he is, and the very same may happen
to me, unless God sustain tne. Lo! thus, the holy man had no
overweening contempt of the other man that was fallen into sin, but
wept his mishap, and dreaded that the very same might befal him-
self. In this manner, keep your heart humble and meek. St.
Bernard says, " Superbia est appetitus propriaB excellentiae ; humili-
tas contemptus ejusdem." As pride is a desire of worship, so, on
the contrary, humility is the rejecting of worship, and the love of
moderate commendation and of meekness. This virtue is the mother
of all virtues, and giveth birth to them all. He who tries, without
this, to acquire excellent virtues beareth dust in the wind, as St.
Gregory testifieth, " Qui sine humilitate virtutes congregat, quasi
qui in vento pulverem portat." This virtue alone is saved : this
alone evadeth the snares of the devil of hell, as our Lord said to St.
Antony, who saw all the world full of the devil's hidden traps.
" Ah Lord ! " quoth he, " who may guard himself against these so
that he is not caught with some of them ? " " Only the humble,"
quoth our Lord. So little a thing is humility, and so small, that no
snare may hold it fast. And here is a very wonderful thing : for,
though it make itself so little, and so meek, and so small, yet it is
the strongest thing of all, inasmuch as all spiritual strength comes

• The same story is told in page 226.

280 RECOIL INCLUSARUM.

Folio 751. so meoke, 7 so smel, heo is ]?auh J?inge strongest, so ]>et of hire is
euerich gostlich strenc'Se. Seint Cassiodore hit witneiS r' " Omnis
fortitudo ex humilitate :" auh Salomon sei$ ]?e reisun hwui 1 " Ybi
humilitas ibi sapiericia:" J>er ase edmodnesse is, }?er. he seift, is Jesu
Crist, )?et is, his Feder wisdom, 7 his Feder strenciSe. Nu, nis no
wunder J?eonne, )?auh strencfte beo J?er ase he is, )?uruh grace inne
wuniinde. puruh J?e strenciSe of edmodnesse he awerp }?ene wurse a ,
[£ }>urse] of helle. pe jeape wrastlare niinei$ jeme hwat turn his (erg CA -*
ne cunne nout, |?et he mid wrastleiS r' vor, mid ]?en ilke turn he mei
hine unmunlunge a\vorpen.b Al so dude ure Louerd. He iseih hu
ueole J?e grimme wrastlare of helle breid up on his hupe, 7 werp,
mid )>e haunche turn, into golnesse, ]?et rixleiS i ]>e lenden. He hef
an heih monie, ? iwende abuten mid ham, 7 sweinde ham Jmruh - u
prude adtin into helle grunde. O, J;ouhte ure Louerd j?et al ]?is
biheold, " I schal don J?e enne turn ]?et tu ne cutest neuer, ne ne
meiht neuer cunnen " — ]?ene turn of edmodnesse, )?et is, )?e uallinde
turn. And feol urom heouene to ]?er eor^e, 7 streihte him so bi }?er
eorSe, ]?et te feond wende J>et he were al eorSlich ^ 7 was bicherd c
mid tet turn, 7 is jete eueriche deie of edmode men 7 wummen ]?et .
hine wel cunnen. On o"Ser half, ase Job seide, he ne mei, uor
prude, jet bute biholden heie : " Omne sublime uident oculi ejus."
Holie men ]?et hol^et d ham lutte 7 of lowe liue, heo bgoJS ut of his •
sihiSe. pe wilde bor ne mei nout buwen him uorte smiten hwam se
ualleiS adun, 7 )?uruh meoke edmodnesse streccheiS him bi J?er eoriSe.

Folio 76. He is al kareleas of his tuxes, pis nis nout ajean ]?et ich habbe
iseid er, J?et me schal stonden ener to-jeines ]?e deofuel ^ uor J?et
stonding is treowe trust of herdi bileaue uppon Godes strenciSe r' and
his fallinge is edmod cnowunge of |?in owune wocnesse 7 of J?ine
owune unstrenc'Se. Ne non ne mei stonden so bute jif he J>us falle ^
}?et is, bute jif he lete lute tale 7 unwurS ,of him suluen ^ biholden

* J>urse ? J>yrs. gigas, latro, lupus.

b hodlinges casten. T. hidlings, Scotice, unobservedly.

f bilurt. T. bilurd. C. u holde'S.

CHRIST BY HUMILITY OVERTHROWS THE GIANT OF HELL. 281

from it. St. Cassiodore sheweth this, "All courage is from hu-
mility." And Solomon telleth the reason of it, " Ubi humilitas, ibi
sapientia : " a Where there is humility there, saith he, is Jesus
Christ; that is, his Father's wisdom and his Father's strength.
Now it is no wonder, then, that there is strength where he is,
through in-dwelling grace. Through the strength of humility he
overcame the giant of hell. The wary wrestler carefully observes
what stratagem his mate, with whom he wrestles, is ignorant of; for
with that particular stratagem he may overthrow him unawares.
Thus did our Lord. He saw how many the fierce wrestler of
hell caught up on his hip, and threw, with the cast of the thigh, into
lechery, which rules in the loins. He heaved up many, and turned
round with them, and swung them through pride down into the
depth of hell. O ! thought our Lord when he beheld all this, " I
shall practise upon thee a sleight that thou never knewest nor ever
could know " — the sleight of humility, which is the falling stratagem.
And he fell from heaven to the earth, and stretched himself in such
a manner on the earth, that the fiend thought that he was all earthly ;
and he was outwitted by that stratagem, and is still every day, by
humble men and women who are well skilled in it. On the other
hand, as Job saith, he may not yet for pride but look high. " His
eyes behold all high things." b Holy men who think little of them-
selves and live humbly are out of his sight. The wild boar cannot
stoop to smite him who falleth down, and through meek humility
stretcheth himself on the ground : he is quite secure from his tusks.
This is not contrary to that which I said before, that we ought
always to stand against the devil. For this standing is faithful
confidence of firm belief in God's power ; and this falling is humble
consciousness of thine own weakness, and of thine own want of
strength ; nor can any man so stand except he thus fall ; that is,
except he think himself of small account and unworthy, and look
always at his blackness and not at his fairness, because the fairness

• Proverbs, xi. 2. b Job, xli. 34.

CAMD. SOC. 2 O

282 REGUL^ INCLUSARUM.

euer his blake 7 nout his hwite, uorSi bet hwit awilegeiS be eien.
Edmodnesse ne mei neuer beon inouh ipreised: uor bet was bet
lescun bet ure Louerd inwardlukest lerede alle his icorene, boiSe mid
werke 7 mid worde r' " Discite a me, quia mitis sum 7 humilis
corde." In hire he heldeiS nout one dropemele," auh jeote$
vlowinde^ wellen of his grace, ase seiiS be salm-wuruhte r' " Qui
emittis fontes in conuallibus." I be deales, he serS, bu makest
wellen uorto springen. Auh heorte to-bollen 7 to-swollen, 7 ihouen
on heih ase mil — beo heorte ne ethalt none wete of Godes grace. A

bleddre ibollen ful of winde ne duueft nout into beos deopeb wateres r7 r&"
auh a nelde prikiunge worpelS al ut bene wind. Al so, on eiSelich '
stiche, o$er on eSelich echec makeft uorte understonden hwu lutel J
wur$ is prude, and hwu egede bing is horel.d

Ondes salue, ich seide, bet was feolaulich luue, and god vnnunge J.
°l god wil, )>er ase mihte of dede wonteft. So muchel strencfte
haueiS luue H god wil j?et hit makeiS oiSres god ure god, ase wel ase
his )>et hit wurche'S. Sulement luue his god : beo wel jpaied e 7
gled ]?erof, 7 so Jm turnest hit to ]?e, °t makest hit J?in owen. Seint
Gregorie hit witne^S ^ " Aliena bona si diligis tua facis." Eif J?u
hauest onde of oiSres god, ]>u attrest J>e mid helewi, 7 wundest |?e
mid salue. pi salue hit is, jif J?u hit luuest, ajean soule hurtes ^
and YI strenciSe ajean J?e ueond is al ]?et god ]?et o'Sre doi5, jif Jm
IWto 76 6. hit wel unnest. Sikerliche ich ileue ]?et ne schal flesches fondunge,
nan more ]>en gostlich, ameistre J?e neuer jif J?u ert swete iheorted, 7
edmod 7 milde, and luuest so inwardliche alle men 7 wummen, 7
nomeliche ancren, J?ine f leoue sustren, J?et tu ert sori of hore vuel, 7
gled of hore god ase of J?in owune i vnnen J?et alle J?et luuie^S be
luueden ham ase be, 7 dude ham uroure ase be. Eif bu hauest knif
oiSer clo^, mete oiSer drunch, scrowe oiSer quaer, holi monne uroure,

,•(

m ane drope in a Km. T. , h halewinde. T. C.

c o«er warch. T. d orhel. T. orehel. C.

« cweme. T. C. f botJe Hue bre«re 7 tine. T.

HOW ENVY IS TO BE CURED. 283

dazzles the eyes. Humility can never be sufficiently commended,
for it was the lesson which our Lord most earnestly taught all his
elect, both by word and work, " Learn of me, for I am meek and
lowly in heart. " a In this [virtue] he poureth not merely drop by
drop, but he poureth in a flowing stream, the fountains of his grace,
as the Psalmist saith, " Qui emittis fontes in convallibus." " In the
dales," saith he, " thou makest fountains to well up." But a heart
inflated, and swollen, and lifted up as a hill — such a heart retains
none of the dew of God's grace. A bladder inflated full of wind
diveth not into those deep waters ; but the pricking of a needle letteth
out all the wind. In like manner a slight stitch or a slight pain
maketh one understand how worthless is pride, and how stupid b
a thing is vanity. I»'-^K

II . The remedy for envy, I said, was love to one another, and doing
them good ; and good will, where the ability to do is wanting. So
great efficacy hath love and good will, that it maketh the good which
it doth to another our own, as well as his. Only love his good ; be
well pleased and glad of it, and thus thou turnest it to thyself, and
makest it thine own. St. Gregory sheweth this : " If thou lovest
the good of another, thou makest it thine own." If thou hast envy
of another's good, thou poisonest thyself with balsam and woundest
thyself with salve. Thy salve it is — if thou lovest it — against the
wounds of the soul ; and thy strength against the fiend is all the
good that another doeth, if thou art well pleased with it. I firmly
believe that neither carnal nor spiritual temptation shall ever master
thee if thou art kind-hearted, and humble, and meek, and lovest so
sincerely all men and women, and especially anchoresses, thy dear
sisters, that thou art as sorry for their evil, and glad of their good, as
of thine own : desire that all who love thee love them as well as
thee, and comfort them as well as thee. If thou hast a knife or a
garment, food or drink, scroll or book, the holy man's comfort, or

• Math. xi. 29. b Stolida. MS. Oxon.

284 RBGUL^E INCLU8ARUM.

o$er eni ofter Jnng J?et ham wolde ureomien, vnnen J?et tu heuedest
wonte J?erof, wiiS J?en J?et heo hit heueden. And jif eni is J?et naueft
nout J?e heorte Jms afeited, mid seoruhfule sikes, boiSe bi deie 7 ec bi
nihte, grede on ure Louerd, and neuer grift ne jiue him er he,
Jmruh his grace, habbe hire swuch aturned and imaked.

Salue of wreftfte, ich seide, was J>olemodnesse r' J>et haueft J?reo
steiren — heie, 7 herre, 7 alre heixt, 7 nexst J>e heie heouene. Heih
is J?e steire jif Jm J?olest for Jnne gulte :' herre ^if Jm nauest gult ^
alre hexst jif Jm Jwlest uor Jnne god dede. " Nai," seift sum amased
Jnng, "jif ich heuede gult J?erof, ich nolde neuer menen." Ert tu, )?et
so seist, ut of Jnne witte ? Is J?e leouere uorte beon Judases feolawe
J?en Jesu Cristes fere ? Bofte heo weren anhonged r7 auh Judas for
his gulte, 7 Ihu, wiftuten gulte, uor his muchele godleich was an-
honged o iSe rode. Hwefteres fere wult tu beon? Mid hweiSer
wult tu J?olien ? Of Jns is J?eruppe iwriten muchel ^ hti he is Jn
uile a J?et misserS J?e ofter misdeft J?e : and nis J?et iren b acursed J?et
Folio 77. iwurSeiS J>e swarture 7 )?e ruhure so hit is ofture 7 more iviled?/ ^
Gold and seoluer clenseft ham of hore dros ifte fure. Eif J?u~ /V
gederest dros J>erinne, }?et is ajean kunde. Argentum reprobatum
vocate eos. pe caliz J?et was imelt ifte fure 7 stroncliche iwelled, and
seoiSften, J?uruh so monie duntes 7 frotunges, to Godes nebbe [_biheuec]
so swufte ueire afeited, wolde he, jif he kufte speken, awarien his
clensing fur 7 his wuruhte honden? Al J?es world is Goddes
smrSfte, uorte smeoftien his icorene. Wultu J?et God nabbe no fur
in his smiiS 8e — ne belies — ne homeres ? Fur r' J?et is, scheome 7
pine:7 J?e belies^ J?et beoft J?eo J?et missiggeiS J>e^ Jnne homeres r7
J?et beoft J?eo J?et hermeft J?e. penc of Jns asaumple, [Augustinus]
"Quid gloriatur impius si de ipso flagellum faciat Pater meus?"

• [J>e file fret of f>e irn }>e rust •] tet ragget, -J makeiS hit hwit -j smeSe.] C. Note.

b or. T. C. [Golt, seluer, stel, irn, copper, mestling, breas: al is icleopet or.] C. Note.

e [behoof, or use]; written in the margin, in paler ink, probably by some one who
disapproved of making images of Christ, nebbe, face, in the text is expuncted, and is
therefore omitted in the translation.

HOW WRATH IS TO BE CURED. 285

any thing that would benefit them, desire that thou hadst it not,
provided that they had it And if any one hath not her heart thus
disposed, let her, with sorrowful sighs, cry to our Lord by day and
by night, and never give him peace until he, by his grace, have so
changed and formed her.

III. The remedy of wrath, I said, was patience, which hath three
degrees, high, and higher, and highest of all, and nearest the high
heaven. The degree is high if thou sufferest patiently for thy own
guilt ; higher if thou art not guilty ; highest of all if thou sufferest
for the good thou hast done. " Nay," saith some bewildered thing,
" if I were guilty of it, I would never complain." Art thou that
sayest so out of thy wits ? Wouldst thou rather be Judas's fellow
than the companion of Jesus Christ? Both were hanged; but
Judas for his guilt, and Jesus without guilt, was hanged on the cross
for his great goodness. Of which of the two wouldest thou be the
fellow sufferer ? Upon this subject much is already written above,
as how he that saith or doth thee wrong is thy file : a and is not that
iron accursed that becometh the blacker and the rougher the oftener
and the more it is filed ? Gold and silver are purified from their
dross in the fire. If thou gatherest dross therein, it is contrary to
nature. " Reprobate silver call ye them/' b If the chalice could
speak, which was molten in the fire, and made to boil vehemently,
and then, with much beating and polishing, made into so very
beautiful a form^for the service of God, would it curse the purifying
fire and the hands of its artificer? The whole world is God's
smithy, in which he forgeth his elect. Wouldst thou that God had
no fire in his smithy, nor bellows, nor hammers ? Fire — that is,
shame and pain ; bellows — that is, they who speak evil of thee ;
thy hammers — that is, they who do thee harm. Think of this
example. Augustine saith, " Why doth the wicked man boast, if
my Father make of him a scourge ? " When a day of redress

* Page 185. k Jeremiah, vi. 30.

286 REGUL^E INCLUSARUM.

Hwon dei of rihte is iset, ne de~S he muchel scheome be demare bet,
a bis half be iset deie, brekeiS be triws, 1! awrekeiS him of be, ofter
of him seoluen ? And hwo is bet not wel bet domesdei is dei iset
uorte don alle men riht Hold be triws beo hwules. Hwat wouh
so me euer doiS be, be rihtwise demare haueiS iset enne dei uorte
loken a riht bitweonen ou. Ne do bu nout him scheome, so bet tu
uorhowie wreche of his dome 7 nime to bin owune dome. Two
binges beo~S bet God haueiS etholden to him sulf — bet beoiS, wuriS-
schipe 7 wreche, ase holi writ witneiS. Hwo so euer on him sulf
mine's ouSer of beos two, he robbeiS God 1! reaueiS. "Gloriam
meam alteri non dabo." Item : " Mihi uindict^m b et ego retri-
buam." Deale. Ert tu so wroft wiiS mon ofter wi$ wummon bet
Folio 77 b. tu wult, forte wreken be, reauen God his strencSe ?

Accidies salue is gostlich gledschipe, U froure of gledful hope,
buruh redunge, 7 buruh holi bouhte, oiSer of monnes muSe iseid.
Ofte, leoue sustren, je schulen vren lesse uorte reden more. Redunge
is god bone. Redunge techeiS hu 1! hwat me schal bidden ^ and beoden
bijiteiS hit efter. Amidde be redunge, hwon be heorte likeiS wel,
beonne cume'S up a deuociun, 7 tet is wuriS c monie bonen. Vor so
seiiS Seint Jerome r' " Semper in manu tua sacra sit lectio J. tenenti
tibi librum sompnus subripiat et cadentem faciem pagina sancta susci-
piat" Holi redunge beo euer i )?5ne honden J. slep go uppe be ase
bu lokest beron, 7 be holie pagine ikepe bi uallinde neb ^" and so bu
schalt reden 7 georneliche 7 longe. Euerich bing me mei, bauh,
ouerdon. Best is euer imete.

Ajeines jiscunge. Ich wolde bet oftre schuneden, ase je doiS,
gederunge. To much felreolac kundle^ hire ofte. Vreo iheorted
je schulen beo. Anker, of oiSer freolac, haueiS ibeon ofterhwules to
freo of hire suluen.a ,^Golnesse cumeiS of jiuernesse 7 of flesches
\ ' \*u\^
x V '

• to don. T. b Sic. -ftl"V.

c the text has " )>uruh :" " wurS " is substituted as a better reading from T. and C.

HOW INDOLENCE IS TO BE CURED. COVETOU8NESS. 287

is fixed, doth not he greatly affront the judge, who, before the
appointed day, breaketh the truce and avengeth himself on thee
or on himself ? And who does not know well that Doomsday is a
day appointed in which to do justice to all men ? Meanwhile, keep
the truce. Whatever wrong men do thee, the righteous Judge hath
appointed a day in which to see justice done between you. Do not
thou affront him by despising the vengeance of his judgment, and
taking vengeance according to thy own judgment. There are two
things which God hath reserved to himself — worship and vengeance,
as Holy Writ sheweth. Whosoever taketh to himself either of these
two, robbeth God and reaveth from him. " My glory will I not
give to another." a Also, " Vengeance is mine, and I will repay ."b
God knoweth ! Art thou so enraged against man or woman that, to
avenge thyself, thou wilt rob God of his might ?

IV. The remedy for indolence is spiritual joy, and the consolation
of joyful hope from reading and from holy meditation, or when spoken
by the mouth of man. Often, dear sisters, ye ought to pray less,
that ye may read more. Reading is good prayer. Reading
teacheth how, and for what, we ought to pray ; and prayer after-
wards obtaineth it In reading, when the heart feels delight, de-
votion ariseth, and that is worth many prayers. St. Jerome saith,
" Semper in manu tua sacra sit lectio ; tenenti tibi librum somnus
subripiat, et cadentem faciem pagina sancta suscipiat" " Let holy
reading be always in thy hand. Sleep may fall upon thee as thou
lookest thereon, and the sacred page meet thy drooping face ; " and
thus long and intently must thou read. Every thing, however, may
be overdone. Moderation is always best.

V . Against covetousness. I could wish that others avoided, as ye
do, gathering. Too much liberality often breedeth it. Free
hearted ye ought to be. But an anchoress, from other's liberality,
hath sometimes been too free of herself. [Lechery cometh of
gluttony and of carnal ease ; for, as St. Gregory saith, " Meat and

* Isaiah, xlii. 8. b Romans, xii. 19.

288 REGUL.E INCLU8ARUM.

eise r' vor ase Seint Gregorie seift, " Mete 7 drunch ouer rihte temeiS
)>reo teames t7 lihte wordes, 7 lihte werkes, 7 lecheries lustes." Vre
Louerd beo iftoncked, J?et haueiS iheled ou of jiuernesse^/mine leoue W*i
sustren /) auh golnesse ne br3 neuer allunge clene acweint of flesches
fondunge. Auh J?et understonde'S wel, ]>et )>reo degrez beoiS )?er-
inne, as Seint Beornard witneft. pe uorme is cogitaciun r' ]>e oiSer
is affectiun t7 ]?e )>ridde is kunsence. Cogitaciuns, J?et beo~8 fleoinde
]?ouhtes J?et ne leste'S nout r' 7 J?eos, ase Seint Beornard ser3, ne
hurteiS nout )?e soule r' auh );auh heo bispeteft hire mid hire blake
spotle,b so j?et heo nis nout wurSe ]>et Jesu Crist, hire leofinon, ]?et
is al ueir, ne cluppe hire ne cusse er heo beo iwaschen. Swuch
furSe, ase hit kumeiS Uhtliche, age^S awei lihtliche, mid uenies, mid
confiteor, 7 mid alle god deden. Affectiun is hwon J?e |?ouht ge~S
inward, 7 |?e delit kumeiS up, 7 ]>e lust waxeiS. peonne, ase was J>e
spotle er upon j?e hwite hude, )?er waxe'S wunde 7 deopeiS into* ]?e ^* ^
soule, efter |;et ]>e lust geiS, 7 te delit )?erinne, furore 7 furSre.
peonne is neod forto geien, "Sana, Domine, animam meam ^Ja1 -
Louerd hel me, uor ich am iwunded. " Ruben, primogenitus meus,
Folio 78. non crescas :" Ruben, J?u read J?eof, J?u blodi delit, ne waxe Jm
neuer ! Kunsence, J?et is skiles jettunge hwon }>e delit iSe luste is
igon so oueruorS ]?et ter nis non wrSsigginge,0 jif J?er were eise uorto
fulfullen ]>e dede.d pis is hwon J?e heorte draweiS lust into hire, ase
Jring Ipet were amased, 7 foJS e on ase to winken 7 forte leten ]?ene
ueond iwur~Sen, 7 leiiS hire sulf aduneward, 7 buh^ him ase be bit, 7
jeie$ creaunt, creaunt, ase swowinde. peonne he, kene ]?et was er
eruh/ — peonne leaped to J>et stod er ueorrento, 7 bit deaiSes bite o
Godes deore spuse. I wis deaftes bite, vor his te"S beoft attrie, ase
of ane wode dogge. Dauid, iiSe sauter, cleopeiS hine dogge. " Erue

j*v

tA«-**

a framea Deus animam," 7c.

• [•)> is in hire ahne bodi, large towart lechur, J>urh hire gestninges.] C. Note.
b speckes. T. speches. C. "fcedant maculis." MS. Oxon.

c )> ter nere na wi«sa^e. T.j^j d to J>e fole dede. T. to fulle )>e dede. C.

• feoles. T. ^ ' kiirre. T. cueard. C.

' '

>

THE REMEDY FOR COVETOUSNESS. 289

w^.

drink more than enough bringeth forth a threefold progeny ; light
words, light deeds, and wantonness. Our Lord be thanked, who
hath cured you of gluttony, my dear sisters ; but carnal desires are
never completely extinguished from among the temptations of the
flesh. But know this, that there are three degrees therein, as St.
Bernard testifieth. The first is cogitation ; the second is affection ;
the third is consent. Cogitations are flying thoughts that do not
last ; and these, according to St. Bernard, hurt not the soul ; but
yet, they spit upon her with their black spittle, so that she is not
worthy to be embraced or kissed by Jesus Christ, her beloved, who
is altogether fair, before she is washen. Such impurity, as it cometh
lightly, goeth away lightly with the help of prayer, confession, and
all good works. Affection is when the thought goeth inward, and
fondness is excited, and the desire increaseth. Then, as was the
little spot at first upon the white hood, there groweth.a wound, and
penetrateth deeply into the soul, according as the desire and the
fondness go in further and further. Then there is need to cry,
" Sana, Domine, animam meam ; " " Lord, heal me, for I am
wounded." " Reuben primogenitus meus non crescas ! "a " Reuben
thou red thief; thou bloody desire ; mayest thou never increase ! "
Consent, that is, the willingness of the mind when the fondness of
the desire is gone so much too far that there is no refusing, if there
were a convenient opportunity to commit the action. This is when
the heart draweth desire into itself, as a bewildered thing, and begins,
as it were, to winkb and to permit the fiend to do what he pleases,
and layeth herself down and inclineth to him as he bids, and crieth
" I yield, I yield," as if about to faint. Then he becometh bold who
was at first timid. Then he leapeth near, who was at first at a
distance, and bites the bite of death on God's dear spouse. I wis,
the bite of death, for his teeth are venomous as the teeth of a mad
dog. David, in the Psalms, calleth him dog, " Deliver my soul from
the sword, my darling from the power of the dog." c

* Genesis, xlix. 3,4. b Qu. to waver? Wancol A. S. wavering, irresolute.

1 Psalm xxii. 20.
CAMD. SOC. 2 P

290 REGUL^E INCLUSARUM.

Uor J>i, mi leoue suster, so sone so Jm euer underjitest ]?et tes
dogge of helle kumeiS snakerinde mid his blodie vlien a of stinkinde
J7ouhtes, ne lie Jm nout stille, ne ne site nou'Ser uorte loken hwat he
wule don, ne hu ueor he wule gon ^ ne ne seie Jm nout slepinde,
" Ame dogge go herut J. hwat wultu nu herinne?" pis tolled him
Folio 78 6. touward J?e. Auh nim anon J>ene rod stef, mid nemmunge rSine

mu'Se, 1 mid J?e merke rSine hond, mid J?ouhte rSine heorte, 1! hoL r
him ut hetterliche — J?e fule kur dogge — 7 liiSere to him lirSerliche
mid te holie rode steue. Eif him stronge bac duntes t7 J?et is to
siggen, rugg up 7 sture J?e t7 hef up on heie eien 7 honden touward
heouene : gred b efter sukurs. " Deus in adjutorium : Veni Creator :
Exurgat Deus, in nomine tuo : Domine, quid multiplicati sunt : Ad te,
Dmini leva vi: Leai ul " lle salmes ouer.^ And if>e ^

Domini, leva vi: Levavi oculos meos." (Allege salmes ouer.) And jifj>e ^
ne cumeiS nout sone help, gred luddure mid hote heorte. " Vsquequo,
Domine, obliuisceris me, in finem?" And so, al J>ene salm ouer. — iv
Pater noster r' Credo r7 Aue Maria ^ mid halsine bonen o J>ine owune
ledene ^ 7 smit herdeliche c adun J?ine cneon to J?er eorSe ^ 1 breid
up J?ene rode stef, 7 swengd him ajean a uour halue-~J?ene helle js*-
dogge. pet nis nout elles bute blesce J?e al abuten mid te eadie rode
tocne. Spit him amidde J?e bearde to hoker 7 to schom,e J?et flikere'S
so mit J?e, If fikeiS mid dogge uawenunge, hwon he uor so liht wurS
— for J?e licunge of o lust one hond hwule, cheapens Jnne soule, Godes
deore spuse/ J?et he bouhte mid his blode, t mid his deorwurSe
deaiSe oiSe deore rode. Euer bihold hire wuriS J?et he paide uor
hire r7 *? dem J?erefter pris, 7 beo on hire J?e deorre r7 7 ne sule Jm
neuer so eiSelicheJliis fo If Jmi eiiSer, his deorewuriSe spuse, J?et cost-
nede him so deore. Vorte makien J?e deofles hore of hire is reouiSe
ouer reouiSe. To unwreste, mid alle, heo is J?et mei, uorte hebben
Folio 79. up hire J?reo uingres ouercumen hire fo, *? ne lust uor slouiSe. Hef
up, foriSi, mid treowe bileaue 7 mid herdie, up J?ine J?reo uingres, 7

• flehes. T. flejen. C. >> geie. T.

r smerteliche. T. C. * swench. T.

* schoarne. T. scarn. C. ' bugging. T. C. vonercem. MS. Oxon.

. . V4n

TEMPTATION TO BE DRIVEN AWAY. 291

\Vherefore, my dear sister, as soon as ever thou perceivest that
this dog of hell cometh sneaking with his bloody fleas of corrupt
thoughts, lie thou not still, nor yet sit, to see what he will do, or
how far he will go ; and say not to him in a sleepy manner, " Friend
dog, go out hence ; what wouldest thou have here ?" This enticeth
him toward thee. But take up at once the staff of the cross, at the
same time pronouncing the sacred name with thy mouth, with the
sign in thy hand, and with thought in thy heart, command him
sternly to go out — the foul cur dog ; and beat him severely with the
staff of the holy rood. Give him hard back strokes ; that is to say,
rouse up and bestir thyself: lift up your eyes and hands toward
heaven, cry for succour, " Haste thee, O God, to deliver me." a
" Come Holy Ghost." " Let God arise." b " Save me, O God, for thy
name's sake."0 "Lord, how are they increased that trouble me." d
" To thee, O Lord, have 1 lifted up my soul." e "I have lifted up
my eyes." f All the Psalms through. And if help cometh not to
thee soon, cry louder with fervent heart, " How long wilt thou
forget me, O Lord, for ever ? " g And so on through the whole
Psalm : the Lord's Prayer, the Belief, the Salutation of the Virgin
Mary, with deprecatory prayers in thy own language ; and smite
your knees down smartly to the earth, and snatch up the rood staff,
and _§ffijnge him again on every side — the hell hound. That is
nothing else than bless thyself all around with the holy sign of the
cross. Spit, in contempt and scorn, upon his beard who thus
dangleth about thee, and flattereth thee with the fawning of a dog,
when, for so small a price — for the momentary gratification of a
desire, he tries to purchase thy soul — God's dear spouse, Hvhich he
bought with his blood, and with his precious death on the dear cross.
Look always at her price that he paid for her ; and by that value
her, and hold her the dearer ; and never sell thou so cheaply, either
to his enemy or thine, his beloved spouse that cost him so dear. To

*?.-2- 6>7^ 63.?

» Psalm Ixx. b Psalm Ixviii. € Psalm liv. d Psalm iii.

' Psalm xxv. ' Psalm cxxi. s Psalm x iii.

292 REGULJE INCLUSARUM.

mid te holie rode steaue, J?et him is lowest kuggel, leie on ]?e deouel
dogge. Neni ofte Jesu, 7 cleope his passiun to helpe, 1 halse him bi
his pinen, 7 bi his deorewurfte blode, 7 bi his dea~Se o rode. Vlih
into his wunden J fcreop in ham mid }>ine ]?ouhte. pet beoiS al
opene.a] Muchel luuede he us J?et lette (ttiakien swuche juries in
him uorte huden us inne. And mid his deorewurSe blode biblodege
J?ine heorte. "In petram: abscondere fossa humo." Go into ]?e
stone, he serS, J?e prophete, and hud ]?e r3e doluene eorSe r' ]?et is,
i$e wunden of ure Lourdes flesche ]?et was ase idoluen mit te 4uJtgb
neiles, ase he r$e sautere longe biuoren seide, "Foderunt manus
meas, et pedes meos t"' }>et is, heo duluen mine vet 7 mine bond en.
He ne seide nout ]?et heo Jmrleden mine vet 7 mine honden, auh
duluen. Vor efter )>isse lettre,c ase vre meistres siggeiS, }?e neiles
weren so dulte ]?et heo duluen his flesch, 7 to breken ]?e bones, more
)>en Jmrleden, uorte^piuen him sarre. He himsulf cleopeiS J?e tou-
ward J>eos wunden : " Veni columba in foraminibus petraB, in
cauernas macerie." Mi kulure, he ser3, ure Louerd, kum and hud
J?e iiSe Jmrles of mine limen^and iiSe l>oje§ of mine side.\ Muchel
luuede he J?eo kulure, ]?et he swuche hoje_s d makede. Loke nu ]?et
tu ]?et he cleopeiS kulure, habbe kulure kunde, J>et is wiiSuten galle,
and kum to him baldeliche, and make J>e scheld of his passiun, and
seie, mid Jeremie : " Dabis scutum cordis, laborem tuum :" J?et is,
|m schalt jiuen me, Louerd, heorte-scheld ajean ]?e ueonde J. J?et
Fulio 79 i. beoiS ]>'me swincfule pinen. pet Jiep swincfule weren he scheauwede
hit softliche e inouh }>e he swette ase blodes^swotes djcqpen ]?et urrjeji
adun to ]?er eoriSe. Me schal holden scheld ine vihte, up a buuen
J?e heaued, ofter ajean ]>e breoste, and nout drawen hit behinden ]?e.
And riht al so pf J>u wult ]?et t^holie} rode-stef (beo ]?i scheld} and
tet Godes stronge passiun falsie ]?es deofles wepnen, ne drauh ]?u hit
nout efter }?e, auh hef hit on heih abuuen ]>m heorte heaued, rSine
breoste eien. Hold hit up ajean ]?e ueonde, and scheau hit him

* ne bcoiS ha al openc •? C. b Uulle. T. C.

1 Litei-ain. MS. Oxon. " LITERA, nude, Latina lingua." l)u Cange.

'' hudles. T. C. ' openliche. T. witterliche. C.

THE WOUNDS OF CHRIST A KEFUGE TO THE SOUL. 293

make of her the devil's paramour, is sorrow beyond all sorrow. Too
depraved, withal, is she, who might, by holding up her three fingers,
overcome her foe, and desires it not, through sloth. Hold up, there-
fore, with true and firm faith thy three fingers, and with the holy
rood-staff, which is the cudgel which he loathes most, lay on the
devil-dog. Name Jesus often, and invoke the aid of his passion, and
implore him by his sufferings, and by his precious blood, and by his
death on the cross. Fly into his wounds ; creep into them with thy
thought. They are all open. He loved us much who permitted
such cavities to be made in him, that we might hide ourselves in
them. And, with his precious blood, ensanguine thine heart. " In-
gredere in petram, et abscondere in fossa humo ; " " Go into the
rock," saith the prophet, "and hide thee in the pit which is dug in
the earth ;" a that is, in the wounds of our Lord's flesh, which was
as if dug into with the blunt nails, as he said long before in the
Psalter, " Foderunt manus meas et pedes meos ; " b that is, they dug
my feet and my hands. He did not say, they pierced my feet
and my hands, but dug. For, according to this Latin, as our
teachers say, the nails were so blunt that they digged his flesh, and
broke the bones rather than pierced them, to torment him the sorer.
He himself calleth thee toward those wounds, " Veni columba in
foraminibus petra3, in cavernas maceriaB : " c " My dove," saith our
Lord, " come and hide thyself in the cavities of my limbs, and in the

lliolesW my side." Great was his affection for the dove for which he

<. —r j

made such hiding places. See now that thou, whom he calleth
dove, have the nature of a dove, which is without gall, and come to
him boldly, and make his sufferings thy shield, and say with
Jeremiah, " Dabis scutum cordis laborem tuum ; " d that is, " Thou
shalt give me, O Lord, a heart-shield against the enemy ; which is
thy laborious sufferings." That they were laborious, he shewed
manifestly enough, when he sweated, as it were drops, the sweat of

* Isaiah, ii. 10. b Tsalm xxii. 16. e Canticles, ii. 14.

d Lament, iii. 65. Vulgate translation.

294 REGUL^E INCLUSARUM.

witterliche. pe sihiSe one perof bringeiS him o fluhte r' vor bo'Se
Mm agriseiS per ajean 7 scheome'S ut ofjiis witte, efter pe like time
pet ure Louerd per mide brouhte so to grunde his kointe kuluert-
schipe H his prude streneSe. Eif pu, puruh pine gemeleaste, werest
te erest wocliche, a 7 puest pe ueonde injong to uorS r$e urunrSe, so
pet tu ne meiht recoilen him ajanward uor pine muchele unstrenciSe,
auh ert ibrouht so uorS oner pet tu ne meiht pis scheld holden o
pine heorte, ne wrencheri^e J>erunder frommard J?e deofles earewen,
nim J?e uoriS alast Seinte Beneites salue, ]?auh ne ]?erf hit nout beon
so ouerstrong ase his was ^ ]?et of J?e walewing, rug 7 side 7 wombe
orn al o grure blode : auh hure 7 hure b jif ]?i sulf, hwon ]?e [Z. he]
strongest stout, one smerte discepline, ? drauh, ase he dude, ]?et
swete likunge into smeortunge. Ant jif ]?u )?us dest nout, auh
slepinde werest J?e, he wide gon to uorft upon ]?e er ]?u lest wene,
ant bringen ]?e of fule Jjouhte into delit of ful sunned"5 and so he
Folio 80. bringeiS J?e al ouer into skiles jettunge, ]?et is deaiSliche sunne, wi^S-
uten J?e dede^ 7 so is ek J?e delit of ]?e stincginde lust wiiSuten
graunt of ]?e werke, so long hit mei ilesten, hwon J?e skile ne uihteft
no lengre J>er tojeines. " Nunquam enim judicanda est delectatio
esse morosa dum ratio reluctatur J negat asgensum."d Vor pi,
leoue^suster, ase ure Louerd lere^J^e, to tred ]?e neddre heaued, J?et
is, ]>e beginnunge of his fondunge: "Beatus qui tenebit 7 allidet
parvulos suos ad petrani." Eadi is he, seift Dauid, pet wiShalt
hire e on erest, and to brekeiS to pe stone pe ereste sturunges hwon
pet fleschs ariseft peo hwule pet heo beo^ junge. Vre Louerd is
icleoped ston uor his treounesse. And ek in Canticis: "Capite
nobis uulpes paruulas quse destruunt vineas." NimeiS 7 keccheb us,
leofmon, anon pe junge uoxes. pet beoiS pe erest prokunges pet
sturieiS f pe winjeardes, he serS, ure Louerd, pet beoiS ure soulen,

• unwreastliche. T. waclichliche. C.

b ah >e hwe'Sere. T. ach Ian hure. C. Saltern. MS. Oxon.

c lust. T. C. d Sic.

' him. T. f struien. T. strueS. C.

THE CROSS A SHIELD. ST. BENEDICT'S REMEDY. 295

blood, that ran down to the earth. A shield should be held up, in
battle, above the head or against the breast, and not dragged behind
thee; and, in like manner, if thou wish that the holy rood-staff
should be thy shield, and that the Lord's painful sufferings should
foil the devil's weapons, drag it not after thee, but lift it up on high
above the head of thy heart, in the eyes of thy breast. Hold it up
against the enemy, and shew it him distinctly. The mere sight of
it putteth him to flight ; for it both terrifieth him and shameth him
to distraction, since the time when our Lord therewith baffled his
crafty wiles, and his proud strength. If thou, through thy negli-
gence, defendest thyself at first feebly, and givest the enemy entrance
too far in the beginning, so that thou mayest not be able to drive him
back again because of thy great weakness, but art so far overcome
that thou canst not hold this shield upon thy heart, nor shelter
thyself under it from the devil's arrows, take, at last, St. Benedict's
remedy, though it need not be excessively strong as his was, who,
from the wallowing, on back, and side, and belly, ran all over with
gory blood : a but, at least, when the temptation is strongest, give
thyself a smart flagellation, and draw, as he did, the sweet inclina-
tion into smarting. If thou dost not so, but defendest thyself in a
sleepy manner, he will advance upon thee too far, before thou art in
the least aware, and bring thee from foul thoughts to the desire of
foul sin ; and so he bringeth thee completely to give thy mind's
consent, which is mortal sin, without the deed ; and so is likewise
the pleasure of the stinging desire, without consenting to its effect,
so long as it may last, when the reason no longer contendeth against
it. For the delight in it must never be judged to be wilful though it
-I continue, as long as the reason strives against it, and refuses its
, consent. Wherefore, deaji^jisters, as our Lord taught thee, trample
upon the serpent's head, that is, the beginning of his temptation,
" Beatus qui tenebit et allidet parvulos suos ad petram." b " Blessed
is she," saith David, " who restraineth herself at first, and breaketh

1 See Acta Sanctorum, March 21. b Psalm cxxxvii. 9.

296 REGUL^E INCLUSAKUM.

J?et mot muche tilunge to uorte beren windberien.* pe deouel is
beorekunnes, and haueiS asse kunde: vor he is bihinden strong, and
feble r3e heaueiS, j?et is, r$e urunvSe, and so is beore 7 asse. Ne jif
him neuer injong t' auh tep him ofte schulle, uor he is eruh ase
beore )?eron J and hie him so J?eoneward, 7 ascur him so scheome-
liche, so sone so ]m underjitest him, ]>et he hold him ischend, and
]>et him agrise wr3 ]>e stude ]?et tu wunest inne r' vor he is Jnnge
prudest, and him is scheome lowest.

Al so, leoue suster, so sone so }m euer ivelest ]>et ]>m heorte mid
luue ualle touward eni monne,b ouermete, anonrihtes beo iwar of J>e
neddre atter, and to-tred his heaued. pe cwene seide ful soiS J?et
Folio 80 b. mid one strea brouhte o brune alle hire buses/ c }?et muchel kume'S
of lutel. And mm nu jeme hu hit fareiS. pe sparke ]?et wint up
ne bringei5 nout anonriht )?et hus al o fjire.^d auh h'^ 7 kecche^
more fur, H fostre^S hit for$, 7 waxe^ from lesse to more vort e al ]?et
hus blasie uor^ er me lest wene. And J?e deouel bloweiS to from
]?et hit erest kundleiS ^ and muchele'S f his beli bles euer ase hit
waxe~S. Understond )ns bi J?i suluen. O sihiS J?et tu isihst, o^er
on elpi word ]?et tu mis-iherest, jif hit out h stureiS J?e, cwench hit
mid teares of watere, 7 mid lesu Cristes blode, )?eo hwule ]?et hit nis
buten a sperke, er )?en hit waxe 7 tende J?e so J;et tu hit ne muwe
acwenchen. Vor so hit biualleiS ofte ^ 7 hit is riht Godes dom, ]?et
hwo ne deft hwon he mei, he ne schal nout hwon he wolde. /»,

V

» win beries. T. •> ani mon a wiht. T. — wicht. C.

le wanes. T. eastres. C. d o leie. T. C.

« a«at. T. o«et. C. < muccles. T. mudleti. C.
K ewt. T. eawet. C.

SIN, AT FIRST A SPARK, KINDLETH A GREAT FIRE. 297

against the stone the first emotions when the flesh ariseth, while she
is young. Our Lord is called a stone because of his faithfulness. And
also in the Canticles, " Take us the little foxes that spoil the vines;"*
these are the first enticements which are felt, which destroy the
vineyards, saith our Lord, which are our souls, that need much
tilling in order to bear grapes. The devil is of the nature of a bear
and of an ass ; for he is strong behind and feeble in the head, that is,
in the beginning, and so is the bear and the ass. Never give him
entrance, but tap him on the scull, for he is weak as a bear in that
part ; and thus hasten him away and hurry him away so shamefully,
as soon as thou perceivest him, that he may hold himself as disgraced,
and dread the place wherein thou dwellest ; for he is the proudest
creature, and shame is most disagreeable to him.

Thus, dear sister, as soon as ever thou feelest thy heart incline
with too much love toward any man, beware immediately of the
venom of the serpent, and trample upon his head. The old woman
spoke very truly, when with a single straw all her houses caught
fire, that "much cometh of little." And now observe how it
happeneth : the spark that goeth up, doth not immediately set the
house all on fire, but lieth and catcheth more fire, and continueth
feeding it, and it groweth from less to more until the whole house
blaze forth before we are in the least aware. And the devil bloweth
upon it from the time that it first kindleth, and always bloweth a
greater blast with his bellows as it increaseth. Understand this
from thyself. If any sight that thou seest, or a single word that
thou hearest amiss, at all move thee, quench it with the water of
tears, and with Jesus Christ's blood, while it is only a spark, before
it increase and inflame thee so that thou mayest never be able to
quench it ; for so it often happens, and it is the just decree of God,
that " he who doth not when he may, shall not when he would. "

• Canticles, ii. 15.
OAMD. SOC. 2 Q

298 REGULJE INCLUSARUM.

Monie kunnes fondunge beoiS ine Jnsse uorme a dole, and misliche
urouren 7 moniuolde saluen. Vre Louerd jiue ou grace ]?et heo
moten ou helpen. Of alle ]?eo oiSre )?eonne, of schrift ]?e biheuest of
hire, schal beon J»e vifte dole, ase ich bihet )>eruppe. And nime'S
jeme hu euerich dole ualleiS into ofter, ase ich er seide. Her "**
biginne'S ]?e uifte dole,

OF SCHRIFTE.

Of two Binges nimeiS jeme, of schrifte, r3e beginnunge. pet
forine ]?ing, of hwuche mihte hit beo. pet ofter }>ing, hwuch hit
schulle beon. pis beo~3 nu ase two limes 1 and eiiSer is to-dealed ^
)?e uorme o six stucchenes r7 J>e ofter o sixtene. Nu ]?is is of J>e
uorme.

Schrift haueft monie mihtes. Auh nullich of alle siggen, buten \^
sixe : ]?reo ajean ]?e deouel, If ]>reo onont us suluen. Schrift schent
J?ene deouel 7 hackeiS of his heaued, H to-dreaueiS his ferde. Schrift
wascheiS us of alle ure fallen, 7_jet b us alle ure luren, 7 makeiS us
Folio 81. Godes children. And erSer haueiS his }>reo. Preoue we nu alle.
pe erest ]>reo beoiS alle ischeawed ine Judites deden. Judit, J>et is
schrift, ase was jeare iseid, slouh Oloferne, J>et is, ];e ueond of helle.
Turn ]?eruppe ase, we speken of fuwelene cunde, ]?et beoiS iefned to
ancre. Heo hackede of his heaued, 7 seoSSen com and scheawede
hit to ]?e buruh preostes. peonne is J?e ueond ischend hwonne me
scheaueiS ine schrifte alle his cweadschipes. " Compuncte consci-
entie r7 unde in cubiculo ejus abscidit caput ejus." His heaued is
ihacked of, 7 he is isleien oiSe monne so sone se he euer is riht sori
uor his sunnen, 7 haue$ schrift on heorte. Auh he is nout )?e jet
ischend ]>e hwule his heaued is ihud, ase dude on erest ludit, er hit
beo ischeawed r' )>et is, er )>en J?e mu$ ine schrifte do ut ]?e heaued

» feorSe. T. C. '• jeldes. T.

\

Mfii

THE NATURE AND EFFICACY OF CONFESSION. 299

There are many kinds of temptation in this fourth part, and
various comforts and manifold remedies. May our Lord give you
grace that they may help you ! The fifth part then shall be of
confession, the most necessary of them all, as I promised above.
And observe how every part falleth into another, as I said before.
Here beginneth the fifth part

PART V.— OF CONFESSION.

Concerning confession. To begin, take notice of two things :
first, of what efficacy it is ; secondly, of what kind it should be.
These are two branches ; and each of them is divided : the former
into six parts ; the other into sixteen. Now this is concerning the
former.

Confession hath many powers. I will not, however, speak of
them all ; but only of six : three against the devil, and three con-
cerning ourselves. Confession confoundeth the devil, and hacketh
off his head, and disperseth his forces. Confession washeth us from
all our filthiness, and giveth us back all our losses, and maketh us
children of God. And each of these divisions hath its own three.
Let us now prove all these. The first three are all exemplified in
the history of Judith. 1. Judith, that is, confession, as was said
before, slew Holofernes, that is, the fiend of hell. Turn back to the
place where we spoke of the nature of fowls, which are compared to
anchoresses.* She hacked off his head, and then came and shewed \*.fit+^.

^"~ J^ '

it to the priests of the city. Then is the fiend confounded when all
his iniquities are disclosed in confession, " Compunctee conscientia3 ;
unde in cubiculo ejus abscidit caput ejus." His head is cut off, and
he is slain in the man as soon as ever he is truly sorry for his sins,
and hath set his heart on confessing them. 2. But he is not yet
confounded while his head is concealed, as Judith did at first, nor

- PagelSl/

300 KEGULuE INCLUSARUM.

sunne. And nout one J?e sunne, auh al J?e beginnunge )?erof, and
;il j?e uorrideles J>et brouhten in J?e sunne, J>et is ]?e deofles lieaued
};et me schal to-dreden anon, ase ich er seide. " Vna mulier Ebrea
fecit confusionem in domo Regis Nabugodonosor :"' )?eonne vlih his
ferde anon ase dude Judit Olofernes. And his wireles U his

. n °

wrenches J?et he us mide asailed, do ham alle o vluhte ^ and j?e
buruh is ared J?et heo heueden biset f J?et is to siggen, ]>e sunfule is
deliured. ludas Makabeus — hwo stod agean him ? Al so hit telleiS
in Judicum ]?et tet folc ]>eo hit askede, efter Josues deaft, hwo
schulde beon hore due, 1! leaden ham in ]?ere uerde ? Yre Louerd
onswerede 7 seide, ludas schal gon biuoren ou : I cliulle ower foes
lond bitechen hi his honden. Lokeft nu ful georne, hwat tis beo to
Folio 81 1. siggen. losue speleiS hele, 7 ludas speleiS schrift, ase ludit.
peonne is Josue dead hwon soule hele is forloren vor a eni deadlich
sunne. pe sunfule is J?e unwihtes lond, ]?et is ure deadlich fo, and
tis lond ure Louerd hat b uorto bitechen in Judases honden. Uor
hwon J?et he go biuoren, schrift, lo nu, is gunfaneur, 7 bereiSher ]>e
banere biuoren alle Godes ferde, J?et beoiS gode }?eawes. Schrift
reaueiS J?e ueonde his lond, J?et is, J?e sunfule mon, and al to-dreaueiS
Canaan, J>e ueondes ferde of helle. ludas hit dude licomliche ^ and
schrift, ]>et he bitocneiS, deiS ]?et ilke gostliche. pis beoiS nu ]?reo
Binges J>et schrift de^ o ]?e deouel. J)e oiSer J?reo Jnnges J?et hit deiS
on us suluen beoiS |?eos her efter.

Schrift wascheiS us of alle ure furSen: uor so hit is iwriten:
"Omnia confessione lavantur." Glosa super: " Confitebimur tibi
Deus ^ confitebimur," ?c. And tet was bitocned )?et ludit weoscli
hire, t despoilede hire of hire widewe schrude, |?et was merke of
seoruwe ^ and seoruwe nis bute of sunne one. " Lauit corpus suum,

• wiS. T. )>urch. C. b bihet. T.

EFFICACY OF CONFESSION AGAINST THE DEVIL. 301

until it is shewn ; that is, until the mouth in confession put forth the
'.S^ capital sin. / And not only the sin, but the whole beginning thereof,
and the previous circumstances which brought in the sin, which is
the devil's head, which we ought immediately to trample upon, as I
said before. " One Hebrew woman hath made confusion in the
house of King Nebuchodonosor ; " a then his army immediately flies,
as Judith made that of Holofernes, and his wiles and fraudulent
tricks, wherewith he assailed us, all take to flight ; and the city
which they had besieged is delivered ; that is to say, the sinner is
delivered. Judas Maccabeus — who stood against him? In like
manner, we are told in the Book of Judges, that, after the death of
Joshua, when the people asked, " Who should be their leader, and
go before them in the army ? " Our Lord answered and said,
" Judah shall go before you : I will deliver the land of your enemies
into his hands." Consider now attentively, what this meaneth.
Joshua meaneth health, and Judah confession, the same as Judith.
Then is Joshua dead when the health of the soul is lost through any
deadly sin. The sinner is the enemy's land, who is our deadly foe,
and this land our Lord promises to deliver into Judah 's hands.b
For when he goeth before, behold now, confession is the standard
bearer, and beajejth here the banner before all God's army, which is
good morals. 3. Confession reaveth from the fiend his land, which is
the sinful man, and completely defeateth Canaan, the army of the
fiend of hell. Judah did it bodily ; and confession, which he
betokeneth, doth the same spiritually. Now these are the three
things that confession doth against the devil. The other three
things which it doth to ourselves are those which follow.

1. Confession washeth us from all our defilements: for thus it is
written, " Omnia confessione lavantur ; " as a comment upon this :
" We will confess to thee, O God, we will confess," &c. and this
was figuratively shewn when Judith washed herself, and stripped off
the garments of her widowhood, which were a token of sorrow ; and

* Judith, xiv. 18. k Judges, i. 2.

302 REGULuE INCLUSARUM.

If exuit se uestimentis uiduitatis." Schrift (gelt )eft al )?et god ]>et we
hefden uorloren Jjuruh heaued sunne J. °l bringeiS al ajean, "I jelt al
togederes. loel : " Reddam uobis annos quos comedit locusta,
brucus, rubigo et erugo." pis was bitocned ]mruh ]?et ludit
schrudde hire mid helidawene weaden and makede hire ueir a wiiS-
uten, ase schrift deiS us wiiSinnen, mid alle ]>e ueire urnemenz ]>et
bitocneiS blisse. And ure Louerd ser<5, ]?uruh Zacharie : " Erunt
sicut fuerunt antequam proiceram eos :"' J>et is, schrift schal makien
]?ene mon al swuch ase he was biuoren ]?et he sunege f ase clene 1
Folio 82. ase ueir 7 ase riche of alle god )?et limpeiS to ]?e soule. pet ]?ridde
)>ing ]?et schrift deiS to us suluen is ]?e frut of ]?is oiSer two, t ende"S
ham boiSe — ]>et is, make's us Godes children, pis is bitocned ]?erbi
];et Judas, ine Genesi, biwou of Jacob, Benjamin. Benjamin serS
ase muche ase, Sune of riht half. ludas, ]?et is, schrift t' al so ase
ludit ^ for bo$e heo speleiS on an Ebreische ledene. pis gostliche
ludas bijet of lacob his feder, ]?et is, ure Louerd, to beon his riht
hondes sune, 7 bruken buten ende J>e eritage of heouene. Nu we
habbeiS iseid of hwuche mihte schrift is, 7 hwuche efficaces hit
haueS, *? inemned sixe. Loke we nu jeorneliche hwuch schrift
schule beon ];et bereiS swuch streneSe 1 ^ for to scheawen hit bet
dele we nu J>is lim o sixtene stucchenes.

-<

Schrift schal beon wreiful, bitter, mid seoruwe, ihol, naked, ofte
imaked, hihful, edmod, scheomeful, dredful, 7 hopeful, wis, soiS 1
willes ^ owune 7 studeuest ^ biiSouht biuoren longa Her beo$ nu,
ase ]?auh hit were, sixtene stucchenes ]?et beo-S iueied to schrifte 1
and we schulen siggen of euerichon sum word sunderliche areawe.

fairhede hire. T. [grai'Sede] hire. C.

GOOD EFFECTS OF CONFESSION TO THE PENITENT.

303

there is no sorrow but from sin only, " Lavit corpus suum, et exuit
se vestimentis viduitatis."a 2. Confession gives us back all the good
that we had lost through mortal sin : it bringeth it all again, and
completely restoreth it. Joel saith, " I will restore to you the
years that the locust, the canker-worm, and the mildew, and the
palmer-worm have eaten." b This was figuratively shewn in that
Judith clothed herself with holiday garments, and made herself
fair without, as confession maketh us within, with all the goodly
ornaments which are tokens of joy. And our Lord saith in Zechariah,
"They shall be as they were before I had cast them off; "c that is,
confession shall make the man such as he was before he sinned ; as
clean, and as fair, and as rich in all the good that appertaineth to
the soul. 3. The third thing which confession doth to ourselves is
the fruit of the other two, and which completes them both, that is,
maketh us children 'of God./( This is represented in the Book of
Genesis, when Judah obtained the consent of Jacob to carry
Benjamin with him into Egypt.d Benjamin, signifieth Son of the
right hand. Judah, that is, confession ; in like manner as Judith ;
for both have the same meaning in the Hebrew tongue. This
spiritual Judah obtained of Jacob his father, that is, our Lord, to be
the son of his right hand, and to enjoy, without end, the inheritance
of heaven. /\ We have now said how great is the power of confession,
and what effects it hath, and we have mentioned six. Let us now
consider attentively what sort of confession that must be which pro-
duceth such good effects ; and to shew it the better, divide we now
this part into sixteen particulars.

Confession shall be accusatory, bitter and sorrowful, full,
candid, frequent, speedy, humble, with shame, anxious, hopeful,
prudent, true, voluntary, spontaneous, steadfast, and premeditated.
These now are, as it were, sixteen particulars, which belong to con-
fession ; and we shall say a word of each of them separately in order.

.

» Judith, x. 3.

« Genesis, xliii. 13.

b Joel, ii. 25.

d Zechariah, x. 6.

304 KEGUL^E INCLUSARUM.

Schrift schal beon wreiful. Mon schal wreien him suluen ine
schrifte, 7 nout werjen a him ne siggen, Ich hit dude ]?uruh oiSre :'
Ich was ined b J?erto r' ]?e ueond hit makede me to don. pus Eue
and Adam wereden ham. Adam ]?uruh Eue r' and Eue ]mruh ]?e
neddre. pe ueond ne mei neden nenne mon to don < sunne, )?auh he
eggi }?erto. Auh ful wel he is ipaied c hwon eni sei$ )?et he him
makede uorto sunegen, ase ];auh he heuede strencfte, ]>et haueft
Folio 82 b. none mid alle> buten )?uruh us suluen. Auh me ouh forto siggen r'
Min owune unwrestschipe hit dude i' and willes 7 woldes Ich beih
to ]?e deofle. Eif Jm witest eni J?ing Jnne sunne bute ]n suluen, Jm
ne schriuest J>e nout r' and jif )m seist )?et ]?in unstrenc'Se ne muhte
nout elles, ]?u wrenchest )?ine sunne o God, ]>et makede )?e swuch
]?et tu, bi ]?ine tale, wi^stonden ne muhtes. Wreie we us suluen r7
vor lo ! hwat seiiS Seinte Powel ? " Si nos ipsos dijudicaremus, non
utique judicaremur ^" J?et is, jif we wreiiS wel her, 7 deme~S her us
suluen, we schulen beon cwite of wreiunge ette muchele dome, per
ase Seint Aunselme ser$ J?eos ilke dredfule wordes, " Hinc erunt
accusantia peccata ^ inde, terrens justicia ^ subtiis, patens horridum
chaos inferni ^ desuper, iratus Judex ^ intus, urens conscientia ^
foris, ardens mundus. Uix Justus saluabitur. Peccator sic depre-
hensus, in quam partem se premet?" He. O J?e one halue, a domes-
dei schulen ure swarte sunnen bicleopen us stroncliche of ure soule
muriSre J. and on oiSer half stont rilitwisnesse, }>et no reoufte nis
mide, dredful 7 grureful uorto biholden. Abuuen us, )?e eorre
Demare r' vor ase softe as he is her, ase herd he bi$ J?er J. and ase
mild ase he is nu her, ase sturne he br3 J?er — lomb her °l liun ber,
ase ]>Q prophete witne'S J. " Leo rugiet ^ quis non timebit ?" pe liun
schal ]?er greden, he ser$, hwo is ]?et ne schal beon ofered ? Her we
cleopieS him lomb ase ofte ase we singed, " Agnus Dei qui tollis
peccata mundi." Nu, ase Ich seide, we schulen iseon buuen us ]>en
ilke eorre Demare, J?et is, ec witnesse, 7 wot alle ure gultes.
BineoiSen us, jeoniinde wide )?e wide preote of helle :; wrSinnen us

• escusen. T. b i«rat. T. c he letes of. T.

SIN NOT TO BE PALLIATED OR EXCUSED. 305

I . Confession shall be accusatory. In confession a man ought to
accuse himself, and not defend himself and say, " I did it through
the fault of others : I was forced to do it : the devil compelled me to do
it." Thus did Eve and Adam defend themselves. Adam through Eve,
and Eve through the serpent. The devil cannot compel any man to - c*t«
commit sin, although he instigates him thereto. But he is very well
pleased when any one saith that he made him to sin, as though he had
power, who really hath none, except through ourselves. But we
ought to say, " My own wickedness did it ; and willingly and wil-
fully I yielded to the devil." If thou blamest any thing but thyself
for thy sin, thou dost not confess thyself; and if thou sayest that
thy weakness was unable to do otherwise, thou throwest the blame
of thy sin upon God, who made thee such that, by thine own
account, thou hadst not power to resist. Let us accuse ourselves :
for lo ! what saith St. Paul ? " Si nos ipsos dijudicaremus, non
utique judicaremur; " a that is, "if we accuse and judge ourselves
well here, we shall be freed from accusing at the great judgment."
Concerning this St. Anselm saith these terrible words, " On this side
will stand accusing sins ; on the other, the dreadful judgment seat ;
above, the angry Judge ; beneath, the yawning horrid pit of hell ;
within, a gnawing conscience ; without, a burning world. Scarcely
shall the righteous be saved. Where shall the sinner, thus detected,
hide himself ? " On Doomsday our black sins on the one side
shall sternly accuse us of our soul-murder ; on the other side stands
Justice, with whom there is no pity, dreadful and terrible to behold ;
above us the angry Judge, for as soft as he is here so hard he is
there ; and as mild as he is now here so stern he is there ; a lamb
here and a lion there, as the Prophet testifieth, " Leo rugiet ; quis
non timebit ? " b " The lion shall roar," saith he, " who is he that
shall not be afraid." ° Here we call him Lamb as oft as we sing,
" Lamb of God, who takest away the sins of the world." Now, as
I said, we shall see above us the same angry Judge, who is also the

• 1 Corinth, xi. 31. b Amos, iii. 8. « St. John, i. 29.

CAMD. SOC. 2 II

306 REGUIJE INCLUSARUM.

suluen, ure owune conscience, pet is, ure inwit, uorkuliindea'hire
r^io S3. suluen mid pe fure of sunne J. wiSuten us, al pene world leitende of
swarte leite up into weolcne. pe sorie sunfule pus biset, hwu schal
him peonne stonden? To hwuche of ]7eos foure mei he him
biwenden ? Nis per peonne bute pet herde word,b pet grisliche word
? grureful ouer alle, " Ite maledicti in ignem eternum," 7c. GoiS
je awariede ut of mine eihsilrSe into pe eche fure pet was igreiiSed
to pe ueonde and to his engles. Ee uorbuwen c minne dom pet ich
demde mon to, pet was iset forto libben ine swincke 7 in seoruwe on
eor<5e r7 and je schulen nu, uorSi, habben pes deofles dom, 7 bernen
mid him ifte eche fure of helle. Mid tisse schulen pe uorlorene
worpen a swuch jeor d pet heouene *? eor^Se muwen beo^e grisliche
agrisen. Voi-Si Seint Austin lere^ e us leofliche, " Ascendat homo ty^\
tribunal mentis sue, si illud cogitat quod oportet eum exiberi ante
tribunal Christi. Adsit accusatrix cogitatio ^ testis conscientia r7 car-
nifex timor ?" }?et is, penc, mon, of domesdeie, 7 deme her him
suluen Jms, o J?isse wise : let skile sitten ase demare upon ]?e dom
stol ^ kume }?er efter uoriS his J?ouht ^ ]?ouhtes munegunge wreie
him, ? bicleope him of misliche sunnen. O, belami, J?is J?u dudest J?er,
? ]?is ]?er, J tis per, 7 o ];isse wise. His inwit beo iknowen perof, 7
bere him witnesse r' " SoiS hit is, soft hit is ^ ]?is, 7 muchele more."
Kume uorb ]?er efter ferlac, ]mruh ]?e demares heste, pet hetterliche
hat, "Nim 7 bind him heteueste, uor he is deaftes wurSe:' and bind
him so euerich lira pe he haueft mide isuneged, pet he ne muwe mid
ham sunegen nan more." Fearlac haue^S ibunden him hwon he ne
der, uor fearlac, sturien him touward sunne. Eet nis nout pe
Folio 83 b. demare, pet is, skil, ipaied pau he beo* ibunden ? holde him wiiSuten
sunne, bute jif he abugge pe sunne pet he wrouhte ^ and cleope'S
forS pine 7 seoruwe, ? hat pet seoruwe preosche him wiiSinne pe
heorte mid sore bireousunge ^ so pet him suwie 1 pinie pet flesch

^ M^
" forsw'rSande. T. for cwe'Sinde. C. for-cwellende ?

h hercn hat harde word, ~f> waword. T. C. r forhoheden. T. -

11 jur. T. , gei. C. e reade«. C.

A '.*"

v

THE LAST JUDGMENT. 307

witness, and knows all our guilt ; beneath us, yawning wide, the
wide throat of hell ; within ourselves our own conscience, that is,
our mind, reproaching itself with the fire of remorse for sin ; with-
out us, all the world blazing in black flame up to the welkin. The
unhappy sinner being thus beset, how shall it then stand with him ?
To which of these four can he turn ? There is nothing then but

O

that severe sentence — that awful, and above all terrible sentence,
" Ite maledicti in ignem eternum," &c.a " Go, ye accursed, out of
my eye-sight, into the eternal fire that was prepared for the devil
and his angels. Ye disobeyed my statutes which I ordained for
man, who was appointed to live in toil and in sorrow on earth ; and
ye shall now, therefore, have the devil's doom, and burn with him
in the everlasting fire of hell." Then shall the lost utter such wailing
that both heaven and earth may fearfully shudder. Wherefore St.
Austin affectionately teacheth us, " Ascendat homo tribunal mentis
suse, si illud cogitat quod oportet eum exhiberi ante tribunal Christi.
Adsit accusatrix cogitatio, testis conscientia, carnifex timor;"b that
is, Let man think of Doomsday, and judge himself here, in this
wise : let reason sit as judge upon the judgment seat ; let his
thought then come forth ; let his thoughts bring to his remembrance,
accuse him, and charge him with divers sins, " O, good friend, thou
didst this, and this, and this, in such a place, and in this manner."
Let his conscience acknowledge it, and bear him witness ; " true it is,
true it is, this and much more." After this, let Fear come forth, by
the judge's command, who sternly orders, " Take him and bind him
fast, for he is worthy of death ; and bind him so in every limb with
which he hath sinned that he may sin with them no more." Fear
hath bound him, when he dare not, for fear, make any movement
toward sin. Yet is not the judge, that is, reason, satisfied, though
he is bound and keeps himself from sin, unless he pay the penalty
for the sin he has done ; and he calleth forth pain and sorrow, and
commands sorrow to scourge him within the heart with sore re-

« Math. xxv. 41. k Glossa in 1 Corinth, xi.

308 KKGVL1E 1NOLUSARUM.

wrSuten mid festen, 7 mid o$er fleschliche sores. Hwo se o pisse

wise, biuoren pe muchele dome, denied her him suluen, eadi is he 7

iseli. Vor, ase pe prophete serS, "Non iudicabit Deus bis in id

ipsum." " Nule nout ure Louerd," he serS, pe prophete, <; pet o man

beo uor one pinge twien idemed." Hit nis nout ine Godes kurt ase

hit is r3e schire, per ase pe pet nicked wel mei beon iboruwen r' and

pe fule pet is icnowen [is idemed ?].a Biuore God is oiSerweis. " Si

tu accusas, Deus excusat ? et uice uersa." Eif pu wreiest pe wel

her, God wule unwreien pe per, and skeren mid alle, et te neruwe ^

dome r' uor hwon pet tu Ueme pe, ase ich iteiht habbe.

\j^^^
Schrift schal beon bitter, ajean pet te sunne puhte sume chere l|

swete. Judit pet speleiS schrift, ase ich ofte habbe iseid, was
Merarihtes douhter r' 7 Judas, pet is ec schrift, wiuede o Thamar.
Merariht 7 Thamar boiSe heo spelieiS bitternesse o Ebreu. Nimeft
nu georne jeme of pe bitocnunge. Ich hit sigge scheortliche ?
bitter, sor, 7 schrift. pet on mot kumen of pet ofter, ase ludit dude
of Merariht, and boiSe heo moten beon iueied somed, ase Judit 7
Thamar [weren] ^ uor noufter wiiSuten o~Ser nis nout wurS, o^er lutel.
Fares 7 Zaram ne teme^ heo neuer. Uour pinges, jif me [/. mon]
pencheiS pet heaued sunne dude him, muwen inakien him to
Folio 84. seoruwen, 7 bittren his heorte. Lo ! pis is pe uorrne. Eif a mon
heuede uorloren, in one time of pe deie, his fader and his moder, his
breiSren and his sustren, and al his kun eke, and alle his freond pet
he euer hefde weren istoruen uerliche in one deie, nolde he ouer alle
men seoruhful beon 7 sori, alse he eaiSe muhte ? God hit wot, he
mei beon vniliche b seoruhfulure pet haueft, mid deadliche sunne,
gostliche isleien God wiiSinnen c his soule. Vor he naueiS nout one
uorloren pene swete Ueder of heouen 7 Seinte Marie his moder, o$er
holi chirche, hwon he of hire naueiS more d ne lesce, and alle pe
engles of heouene, and alle pe haluwen6 pet weren him er uor

a ihi qui negat poterit liberari; et dainnari (jui t'atetur. MS. Oxon.

b vnimeteliche. T. c inwift. T. C.

<" ne mare. T. C. « alle hali halhcs. T. halesen. C.

CONFESSION MUST BE BITTER AND SORROWFUL. 309

pentance, so that he sigh and punish the flesh outwardly with fasting,
and with other bodily pains. He who thus judgeth himself here,
before the great judgment, is blessed and happy. For, as the
prophet saith, " Non judicabit Deus bis in id ipsum." " Our Lord,"
saith the prophet, " will not suffer a man to be judged for one thing
twice." It is not in God's court as it is in that of the shire, where
they who deny well may be acquitted ; and the fool who is detected a
is condemned. Before God it is otherwise, " Si tu te accusas, Deus
excusat; et vice versa." If thou accusest thyself well here, God
will excuse thee there, and clear thee also, at the strict judgment —
because thou judgest thyself, as I have taught above.

II. Confession shall be bitter, inasmuch as the sin, at one time,
was thought sweet. Judith, which signifieth confession, as I have
often remarked, was the daughter of Merari ; b and Judah, which is
also confession, wived with Tamar.c Merari and Tamar both
signify bitterness in Hebrew. Now, pay earnest attention to the
signification. I mention it briefly : bitterness, sorrow, and con-
fession. The one may come from the other, as Judith did from
Merari, and both may be joined together, as were Judith and
Tamar ; for either without the other is worth little or nothing.
Pharez and Zarah d never bring forth offspring. There are four
things that mortal sin has done to him which, if a man reflect, may
make him sorrowful, and embitter his heart. Lo, now, this is the
first : If a man had lost, in a single hour of the day, his father and
mother, his brothers and sisters, and also all his kindred, and if all
his friends that he ever had had died suddenly in a single day,
would he not be sorrowful and grieved more than all other men, as
he well might ? God knoweth he may be, without comparison, more
sorrowful who, by mortal sin, has slain God within his soul. For
he hath not only lost the sweet Father of heaven, and Saint Mary
his Mother, or Holy Church — since he hath nothing more or less
from her — and all the angels of heaven, and all the saints, which

* or, " who confesses."' b Judith, viii. 1.

c Genesis, xxxviii. d Ibid, xxxviii. '29, 30.

310 KKGULJE 1NCLUSARUM.

breftren 7 for sustren, and for ureond. Ase to him, heo beoft deade.
Ase onont him is, he haueiS isleien ham alle, and haue~$ J>er ase heo
liuieiS euer, loftnesse a of ham alle, ase Jeremie witneft t' " Omnes
amici ejus spreverunt earn f"' J?et is, alle J?et him luueden, jeieden
spi him on, and hatieft him alle. Eet more, his children alle, so
sone so he sunegede deadliche, deiden alle clene r' J;et beoiS his god
werkes, J?et beoS forloren alle. Eet, uppen al Jns ilke, he is him
sulf al biwrixled, 7 bicumen, of Godes child, J?es deofles beam of
helle, atelich forto iseon 1 ase God sulf serS iiSe gospel, " Vos ex
patre diabolo estis." penc euerich of his owune stat ]?et he is, oiSer
was, inne, and he mei iseon hwareuore he ouh te siken sore. YoriSi,
seift Jeremie, " Luctum unigeniti fac tibi planctum amarum." Make
bitter mon ase wif deiS uor her childe J?et naueft buten him one, and
isihiS hit biuoren hire uerh'che astoruen. Nu )?e o$er J>et ich bihet t'
Folio 84 6. a nion ]>et were idemed uor a luiSer murftre to beon forbernd al
cwic, o~Ser scheomeliche anhonged — hu wolde his heorte stonden?
Me, [/. Ne ?] |?u uniselie sunfule ! ]^o ]?u, J?uruh deadliche sunne,
muriSredest Godes spuse, ]?et is, ]?i soule — J?o ]?u were idemed for
to beon anhonged o berninde waritreo i^e eche pine of helle — J?o Jm
makedest foreward mid ]?e deouel of J?i deaiS, °t seidest in Isaie, mid
]>e uorlorene, " Pepigimus cum morte fedus, et cum inferno pactum
iniuimus : " ]?et is, we habbeft trouiSe ipluht deaiSe, 7 foreward
istefned mid helle r7 vor )?is is J?es feondes chefi'are ^ he jiueiS ]>e
sunne, and tu puest him J?ine soule, 7 ti bodi eke, to weane 7 to
wondrede, b world a buten ende. Nu J?e }?ridde scheortliche. penc
hu a mon )?et hefde al )?ene world awold, 7 hefde, uor his cwead-
schipe, uorloren al on one stunde, hwu he wolde murnen 7 sori
iwurften ! peonne owustu uorte beon an hundred si$e soriure, ]?et,
jmruh on heaued sunne, uorlure J?e riche of heouene, and forlure ure
Louerd J>et is an hundred siiSe, je a Jmsent siiSe betere J?en is al )?es
world~eori5e boiSe 7 heouene. "Que enim conuentio Cliristi ad
Belial?" Nu jet ]>e ueorSe. Eif ]?e king heuede biteiht his leoue

* la'SSc. T. C. b woiulreSe. T. woutrede. C.

MISERABLE STATE OF THE GUILTY. 311

were formerly as brethren, and sisters, and friends to him. They
are dead, as relates to him. He hath slain them all, and is there,
where they live for ever, abhorred of them all, as Jeremiah
witnesseth, " Omnes amici ejus spreverunt earn ; " a that is, all
they who loved him cried spit on him, and they all hate him.
Moreover, all his children, as soon as he sinned mortally, died every
one ; which are his good works, which are all lost. And, in addi-
tion to all this, he is himself completely changed, and from being a
child of God is become a child of the devil of hell, frightful to look
upon ; as God himself saith in the Gospel, " Ye are of your father
the devil." b Let every one reflect upon his own state in which he
is, or was, and he may see wherefore he ought to sigh sore. There-
fore Jeremiah saith, " Luctum unigeniti fac tibi planctum amarum." c
Make bitter moan as a woman doth for her child, that hath but him
alone, and seeth him before her suddenly cut off by death. Now
the second example which I promised is this : If a man were con-
demned for a horrid murder to be burned alive, or disgracefully
hanged, what would be the state of his heart? Nay, but, thou
unhappy sinner ! when thou by mortal sin didst murder God's
spouse, that is, thy soul — when thou wert condemned to be hanged
on a burning gallows-tree in the everlasting torments of hell — when
thou madest a covenant with the devil concerning thy death, and
saidest with the lost ones in Isaiah, " Pepigimus cum morte foedus,
et cum inferno pactum inivimus ; " d that is, " We have plighted
troth with death, and established a covenant with hell ; " for this is
the devil's bargain; he giveth thee sin, and thou givest him thy
soul, and thy body too, to suffer woe and misery world without end.
Now, briefly, the third example. Think how a man who had the
whole world under his dominion, and had, by his wickedness, lost it
all in one hour, would mourn and be grieved ? Then oughtest thou
to be a hundred times more grieved, who, by one mortal sin, hast
lost the kingdom of heaven, and hast lost our Lord, who is an

• Lament, i. 2. .b St. John, viii. 41.

c Jeremiah, vi. 26. d Isaiah, xxvii. 15.

312 REGUL^E INCLUSARUM.

deore sune one of his knihtes forte witene, 7 un$eode ledden uorS
pis child in his warde, so pet tet child sulf weorrede uppon his feder
mid te unfteode, nolde pe kniht beon sori 1! scheomen ful sore ? We
beoiS alle Godes sunen pe kinges of heouene, pet haueft biteiht vge H£
euerichon enne engel ine warde. Sori is he, on his wise, hwon
Folio 85. un^eode lede"S us forS, 7 hwon we ure Gode Ueder weorreft mid
sunne. Beo we sorie pet we euer schulden wreiSften swuch feder,
7 sweamen* swuchne wardein, pet wit 7 wereiS us euer wr3 pe
unseieneb [unseinede] gostes ^c uor elles vuele us stode. Auh we
schuncheiS d hine ueor awei hwon we doft deadliche sunne 7 fulSe r'
and pe deouel leaped to so sone so he us furseft. Holde we him
neih us mid smelle of swete werkes r' and do we us ine his warde. '*'•'•
Wat Crist ure euerichon to so gentil wardein bereft to lutel menske,
7 kunnen him to lutel pone of his seruise. peos 7 moiiie oftre
reisuns beoiS hwui mon mei beon bitterliche sori uor his sunnen, 7
weopen ful sore ^ and wel is him pet so mei ^ uor wop is soule hele. "Y A^^i
Vre Louerd deiS touward us ase me deiS to vuel dettur : he nime"S ^''^
lesse pen we owen him, 7 is pauh wel ipaied. We owen him blod p^
for blode c' and ure blod pauh ajean his blode pet he shedde for us
were ful unefne chaunge. Auh wostu hwat me deft jet?6 Me
nimeiS et vuel dettur oten uor hweate r7 and ure Louerd nimeft et
us ure teares ajean his blode, 7 is wel ipaied. He weop o$e rode, 7
o Lazre, 7 o Jerusalem J. uor oiSre monne sunnen. Eif we weope'S
for ure owune hit is nout muchel wunder. Weope we cwe~S pe holi
mon in " Uitas Patrum," po me hefde longe ijeied on him efter
sarmun. "Lete we," cweiS he, "teares, leste ure owune teares
uorseoiSen us ine helle ! "

• sweame. T. sweme. C. b unsehene. T. unseinede. C.

c hostibus. MS. Oxon. " schutten. T. schuchte'S. C.

« je^des. T. jeddefi. C.

SIN DRIVETH AWAY OUR GUARDIAN ANGEL. 313

hundred times — yea, a thousand times, better than all this world —
both earth and heaven. "For what concord hath Christ with
Belial ? " a Now again, the fourth example. If the king had
given his beloved son in charge to a knight to guard, and enemies
took away this child, his ward, so that the child himself made war
upon his father along with the enemies, would not the knight be
grieved and sorely ashamed? We all are the sons of God, the
King of Heaven, who hath given each of us in charge to an angel to
guard. Sorry is he, as angels are sorry, when enemies lead us
away, and when we make war against our heavenly Father, by sin.
Let us be sorry that we ever should displease such a Father, and
disgrace such a guardian who constantly watches over and protects
us from invisible [unblest] spirits, for otherwise we should stand in
evil plight. But, when we commit deadly and foul sin, we con-
temptuously drive him far away, and the devil leapeth in as soon as
he is gone from us. Let us hold him nigh us with the sweet smell
of good works, and let us put ourselves in his keeping. Christ
knoweth that every one of us pay too little honour to so kind a
guardian, and feel too little gratitude for his service. For these and
many other reasons, a man may bitterly grieve for his sins, and
weep full sore ; and well it is with him whoso may, for weeping is
health to the soul. Our Lord doth to us as men do to a bad
debtor ; he accepteth less than we owe him, and yet is well satisfied.
We owe him blood for blood ; and moreover our blood in return for
his blood which he shed for us, were a very unequal exchange. But
knowest thou what men often do ? We accept from a bad debtor
oats instead of wheat ; and our Lord accepteth from us our tears
instead of his blood, and is well satisfied. He wept upon the cross,
and for Lazarus, and for Jerusalem — for other men's sins. If we
weep for our own, it is no great wonder. " Weep we," quoth the
holy man, in the Lives of the Fathers, when he had been long time
entreated for a sermon, " shed we tears," said he, " lest our tears
seethe us in hell."

• 2 Corinth, vi. 15.
CAMD. SOC. 2 S

314

INCLUSARUM.

Schrift sclial beon ihol : J?et is, iseid al to one monne, ut of child-
hode. pe poure widewe hwon heo wule clensen hire hus, heo
gedereft al J?et greste a on one heape alrerest,b 7 schuue'S ]?eonne hit
ut r' J?er efter heo kumeiS ajean eft, 7 heapeft eft togederes al ]?et

Folio 85 b. was er bileaued, 7 schuueiS hit ut efter ^ ]?erefter o ]>e smele duste ^
jif hit dusted swuiSe, heo vlaskeiS water }?eron, J swopeiS hit ut
awei efter al )?et oiSer. Al so schal }>e ]?et schriueft him, efter ]>e
greate, schuuen ut ]?et smele ^c and jif dust of lihte ]?ouhtes winded
up to swuiSe, flaskie teares on ham r' 7 ne schulen heo nout )?eonne
ablenden ]>e heorte eieri. Hwose heleiS out,d he naueiS iseid nout.
Uor hwon e he beo ]>e skerre, auh is iliche )?en monne J?et haueiS on
him monie wunden deadliche, 7 scheaweft ]>e leche alle bute one, 7
let helen alle bute one, ]?et he deieiS upon.f He is eke iliche men in
one schipe j>et haueft monie Jmrles, j?er )?et water )?rest in, 7 heo
dutten alle buten on, Jjuruh hwam heo adrencheiS aUe clene. Me
telleiS of J?e holie monne ]>et lei on his deaft vuele, 7 was loiS forte
siggen one sunnen of his childhode, and his abbod bed allegate ]?et
he scholde siggen. And he answerede 7 seide ]?et hit wes g [I. nes]
neod, foriSi J?et he was lutel child ]?eoa he hit dude. UnneaiSe, ]?auh
a last, Jmruh ]>en abbodes gropunge,h he hit seide, *? deide sone ]?er-
efter. Efter his deaiSe, he com one niht, and scheawede him to his
abbode, ine snou hwite clones,1 ase ]>e ]?et was iboruwun r1 If seide
];et sikerliche jif he nefde iseid utterliche |?et ilke ]?ing ]?et he dude
ine childhode, he were idemed among ]?e uorlorene. Also of on
ofter mon ]?et was wel neih idemed for~Si ]>et he nedde one cherre
enne hion uorte drincken,;l! deide unschriuen ]?erof. Also of one
lefdi uorSi ]?et heo hefde ileaned one wummone to one wake on of

Folio 86. hore weaden. Auh hwoso haueiS jeorne isouht alle ]?e hurnen of

1

.I

V?

• greatest. T.
c smalere. T. smelre. C.
« for hwi. T. )>arfore. C.
f nes na. T. nere na. C.
1 wedes. T. schrude^. C.

b alre earest. C.

d Hwase leines ani Hng. T.

' — upon, as he schulde on alle. T. C.

h ropinge. T. reping [bidding]. C.

EVIL CONSEQUENCES OF INCOMPLETE CONFESSION. 315

111. Confession shall be complete, that is, all said to one man, &
from childhood. When the poor widow- would cleanse her house, she
gathereth into a heap, first of all, all the largest sweepings, and then
shoveleth it out ; after this she cometh again and heapeth together
all that was left before, and shoveleth it out also ; again, upon the
small dust, if it is very dusty, she sprinkleth water, and sweepeth it
quite away after all the rest In like manner must he that con-
fesseth himself, after the great sins, shovel out the small, and if the
dust of light thoughts fly up too much, sprinkle tears on them,
and they will not, then, blind the eyes of the heart Whoso hideth
ought hath told nought ; for, be he ever so faultless, yet he is like
the man who hath upon him many deadly wounds, and sheweth
them all but one to the physician, and lets them all be healed but
one, of which he dies. He is also like men in a ship that hath
many leaks, into which the water makes its way in, and they stop
them all but one, by means of which they are every one of them
drowned. We are told of a holy man who lay in his death-sickness,
and was unwilling to confess a particular sin of his childhood, and
his abbot urged him by all means to confess it He answered and
said that it was not necessary, because he was a little child when
he did it Reluctantly, however, at last, through the searching
exhortations of the abbot, he told it, and died soon thereafter. After
his death, he came one night and appeared to his abbot in snow-
white garments, as one who was saved ; and said that if he had not
fully confessed that particular thing which he did in childhood, he
should certainly have been condemned among those who are lost.
We are told also of another man who was well nigh condemned
because he once compelled a man to drink, and died unshriven of it
Likewise, of a lady because she had lent one of her garments to a
woman to go to a wake. But if any one hath searched diligently aU
the recesses of his heart, and can discover nothing more, if there
yet lurketh any thing unobserved, it is, I hope, thrust out with the
rest, since there was no negligence about it; and if he had been

3 1 6 REGUI^SC INCLUSARUM.

^

his heorte 7 ne con of-sechen a more ut, gif per out etluteiS, hit is,
ich hopie, r3e schrifte ischuuen ut mid ten oftre, hwon per ne lift no
jemeleaste abuten, and he wolde vein jif he kuSe siggen more. Si
conscientia desit, pena satisfacit. Augustinus.

Schrift jet schal beon naked r' pet is, nakedliche imaked, and
nout bisaumpled feire, ne hendeliche ismoked^b auh pe wordes
schulen beon ischeawede efter pe werkes. pet is tocne of hatunge
pet men tukeft to wundre pet ping pet me hateiS swirSe. Eif pu
hatest pine sunne, hwui spekes tu menskeliche bi hire? Hwi hudest
pu hire c fuliSen ? Spec hire scheome schendfuliche, 7 tuc hire d al to
wundre, al so ase pu wel wult schenden pene sckucke.6 Me Sire,
peo wummon serS, Ich habbe iheued leofmon r' oiSer, Ich habbe
ibeon fol of me suluen. pis nis nout naked schrift. Ne biclute pu
hit nowiht. Do awei pe totages, /pet beoiS pe circumstauncesA
Vnwrih pe 7 seie, Sire, Godes ore 7 tin ! Ich am a ful stod mere ^
a stinckinde hore. Eif pine uo enne fulne f nome, and bicleope pine

rsunne^teornaked r1 pet is, ne hele pu nowiht g of al pet Ir3 per abuten.
pauh to fule ne mei siggen. Me ne perf nout nemmen pe fule dede
bi his owune fule/\nome. Inouh hit is to siggen so pet pe schrift V
feder witterliche understonde* hwat tu wulle menen. Abuten sunne / (,
liggeiS six pinges pet hit helieiS r' o Latin, circumstances r' on Eng-
lisch, heo muwen beon ihoten totagges : persone, stude, time,
manere, tale, cause.

Persone, pe pet dude peo sunne, o"Ser mid hwam me dude hire. ; '/

Fvlio 86 b. Unwreon, 7 sigge r' " Sire, Ich am a wummon, and schulde mid

rihte beon more scheomeful uorte habben ispeken ase ich spec, oiSer

idon ase ich dude ^ and forSi mi sunne is more pen of one weop-

monne, uor hit bicom me wurse. Ich am on ancre, a nunne, a

• ne ne con rungen. T. rungge. C. b ismacked. C.

c his. T. C. d hit. T. C. « schucke. T. C. scucca. A.-S. diabolus.

' ful. T. C. « ne lein ]>u J>ing. T.

CONFESSION MUST BE PLAIN AND UNDISGUISED.

317

conscious of more guilt, he would willingly have confessed it " Si
conscientia desit, poena satisfacit." Augustine.

IV. Confession must also be candid, that is, made without any
concealment, and not palliated by comparisons, nor gently touched
upon. But the words should be spoken plainly according to the deeds.
It is a sign of hatred when men reprehend severely a thing that is
greatly hated. If thou hatest thy sin, why dost thou speak of it in
gentle terms ? Why dost thou hide its foulness ? Speak out its
shame reproachfully, and rebuke it very sharply, if thou wouldst
indeed confound the devil. " Sir," saith the woman, " I have had a
lover ; " or, " I have been foolish concerning myself." This is not
plain confession. Put no cloak over it. Take away the accessories,
that is, the circumstances. Uncover thyself and say, " Sir, the
mercy of God, and thine ! I am a foul stud mare : a stinking whore."
Give thy enemy a foul name, and call thy sin by its name with-
out disguise, that is, conceal thou nothing at all that is connected
with it. Yet what is too foul may not be spoken. The foul deed
need not be named by its own foul name.. It is sufficient to speak
of it in such a manner that the father confessor may clearly under-
stand what thou wouldst express. There lieth about sin six things
which conceal it ; in Latin, circumstances ; in English, they may be
called adjuncts : person, place, time, manner, number, cause. ~J\

Person — she that committed the sin, or with whom it was com-
mitted. Lay it open, and say, " Sir, I am a woman, and ought
rightly to have been more modest than to speak as I have spoken,
or to do as I have done ; and therefore my sin is greater than if a
man had done it, for it became me worse. I am an anchoress, a
nun, a wedded wife, a maiden, a woman in whom such confidence is
put, and one that had before been burnt with the same thing, and
ought to have been more on my guard. Sir, it was with such a
man ; " and then name him — " a monk, a priest, or clerk, and of

$* ^2
^ t gj. ^ ^e-u

318 REGUL^E INCLUSARUM.

wif iwedded, a meiden, a wummon }>et me ileueft so wel, and )?et
habbe er ibeon ibernd mid shwuche J?incge, 7 ouhte J?e betere uorte
beon iwarned. Sire, hit was mid swuche monne J. " 7 nemmen
^eonne — " munuch, preost, ofter clerk, and of ]?et hode, a iwedded
mon, a loiSleas ]?ing, a wummon ase Ich am." / pis is nu of persone. «

^ (A-

Also of ]>e stude : " Sire, Jms ich pleiede, oiSer spec ine G
chirche r' code oiSe pleouwe ine chircheie ^b biheold hit, 7 o$e
wrastlinge c H ofter fol gomenes r7 spec )?us oiSer pleiede biuoren
worldliche men ? biuoren religiuse ^ in ancre huse, 7 et oiSer Jmrle
)?en ich schulde r7 1! neih holi )>inge. Ich custe him )?er ^ ich hond-
lede d him ine swuche stude ^ oiSer mi sulf ine chirche I )>ouhte Jms ^
biheold him ette weouede."6

Of J?e time al so: "Sire, Ich was of swuche elde J?et ich ouhte $
wel uorte habben iwust me wisluker. Sire, Ich hit dude inne
leinten, ine uestendawes, holidawes r' hwon oftre weren et chirche.
Sire, Ich was sone ouerkumen ^ and )?ereuore )>e sunne is more ]>en
jif ich hefde ibeon akest mid strencSe, 7 mid nionie swenges. Sire,
Ich was J?e beginnunge hwi swuch ]?ing hefde uorSjong r' ]mruh ]?et
I com ine swuche stude, If ine swuche time. Ich brSouhte me ful
wel, er )?en ich hit euer dude, hu vuel hit were uorto don, 7 dude
Folio 87. hit no J>e later. "

pe manere siggen al so ^ ]?et is, J?e ueorSe totagge. " Sire, ]>eos f\fr
sunne I dude ]?us, J o ]?isse wise ^ ]?us I leornede hire erest r' 7 J?us
I com erest ]>erinne ^ 1 ]?us I dude hit forSward ^ 7 o Jms monie
wisen f J>us fulliche t1 |>us scheomeliche. pus I souhte delit 1 hwu -\ u>
I mest muhte paien mine lustes brune :"' If sechen alle ]>e wisen. ^}^ '

• ordre. T. C. b eode in ring i chirche geard. T.

c biheold ofte wrastling, o'Ser me self wrastlede. T.

d felde. T. « atte weofde as he offrede. T. - "T

ACCOMPLICE, PLACE, TIME, AND MANNER TO BE CONFESSED. 319

such an order, a married man, an innocent creature, a woman, as I
am." Thus far as to the person.

4rtvM- l

Also concerning the place : " Sir, I played or spoke thus in the
church ; went to the play in the churchyard ; looked on at this,
or at the wrestling, and other foolish sports ; spoke thus, or played,
in the presence of secular men, or of religious men, in a house of
anchorites, and at a different window than I ought ; and near some-
thing sacred ; I kissed him there ; I touched him with my hand in
such a place ; or being alone in the church I thought thus ; I looked
upon him at the altar."

In like manner as to the time : " Sir, I was of such an age that I
ought indeed to have kept myself more wisely. Sir, I did it in
Lent, during the fast days, the holidays, when others were at
church. Sir, I was soon overcome, and therefore the sin is greater
than if I had been overcome by force, and by much violence. Sir,
it was my fault, at first, that this thing went forward, through my
coming into such a place, and at such a time. Before I ever did it,
I reflected well how evil it were to do it, and did it nevertheless."

The manner likewise must be told, which is the fourth circum-
stance : " Sir, this sin I did thus, and in this manner ; thus I first
learned it, and thus I came first into it, and thus I went on to do it ;
and in so many ways ; so fully, so shamefully ; thus I sought
pleasure ; how I might give the most satisfaction to my inflamed
desires ; " and search out all the ways.

320 REGULJE INCLUSARUM.

Tale is pe vifte totagge — tellen al, hu ofte hit is idon. " Sire, Ich
habbe pis pus ofte idon 1 iwuned for to speken pus, 7 hercnen
swuche spechen, 7 penchen swuche pouhtes r' vorjemed Binges 7
forjiten r' lauliwen, eten, drinken, lesse o~3er more pen neod were.*
Ich habbe ibeon pus ofte wroft, seo'S'Sen ich was ischriuen nexst ^b
7 for swuche pinge J. 7 pus longe hit ileste. pus ofte I seide leas r'
pus ofte 7 pis 7 tis. Ich habbe idon pis pus feole srSen, 7 o pus feole
wisen, 7 to pus feole."

Cause is pe sixte totagge. Cause is, hwi pu hit dudest, ofter
hulpe perto, o~Ser puruh hwon hit bigon. " Sire, Ich hit dude uor
delit t 7 for vuel luue r' 7 for bijeate J. vor fearlac, vor flatterunge.
Sire, Ich hit dude uor vuel, pauh per ne come non vuel of. Sire, .
mi liht onswere, oiSer mine h'ht lates, frulde him erest upon me. Sire, ^
of pisse word com o$er i of pisse dedeyWre^iSe 7 vuele wordes.
Sire, pe ancheisun is pis hwi pet vuel ilesteiS jet. pus woe was
min heorte." Euerich, efter pet he is, sigge pe totagges, — mon ase
limpeiS to him J. wummon pet hire rineiS : vor her nabbe ich none
iseid, bute uorte munegen mon oiSer wummon of peo pet to ham
Folio 87 b. ualleiS, puruh peo pet beo^ her to dreuedliche iseide. pus, of peos
six wrieles despoile pine sunne. Make hire sterc naked i pine
schrifte, ase leremie lereiS, "Effunde sicut aquam cor tuum."
" Sched ut," he seii5, leremie, " ase water pine heorte." Yor, jif eoli
schet ut of one Y£^s,c jet per wule bileauen inne sumhwat of pe
likur ^ and jif milk schet, pet heou wule bileauen r' and jif win
schet, pe smel bileaueS J. auh water ge^ altogedere ut somed. Al
so sched pine heorte J. pet is, al pet vuel pet is i pine heorte. And
jif pu ne dest nout, lo ! hu grurefulliche God sulf preateiS pe puruh
Naum pe prophete, "Ecce ego ad te, dicit Dominus, osteiadam in
gentibus nuditatem tuam et regnis ignominiam tuam f et projiciam
super te abhominationes tuas." pu noldest nout unwreon pe to pe

a askeiS. C. b last ischriuen. C.

c schedes of a fat. T. sched of an vet. C.

HOW OFTEN, AND WHY SIN HAS BEEN COMMITTED. 321

J\ umber is the fifth circumstance — to tell the whole, how often it
has been done : " Sir, I have done this so often ; been accustomed to
speak thus, and to listen to such speeches, and to think such
thoughts, to neglect and forget things ; to laugh, eat, drink, less
or more than was needful. I have been so often angry since I last
confessed, and for such a thing, and it lasted so long. I have so
often spoken falsely, so often, and this, and this. I have done this
so many times, and in so many ways, and to so many persons."

Oause is the sixth circumstance. Cause is, why thou didst it, or
helped to do it, or through what means it began : " Sir, I did it for
pleasure, and for guilty love, and for gain, through fear, through
flattery. Sir, I did it for evil, though no evil came of it. Sir, my
light answer, or my light behaviour enticed him toward me. Sir,
of this word caine_.aiiother ; of this action, anger and evil words.
Sir, the reason why the evil still continues is this : my heart was so
weak." Let every one, according to what he is, tell the circum-
stances — man, as relates to him ; woman, as it concerns her : for I
have not said any thing here, but to remind man or woman of that
which happeneth to them, by what is here said in a desultory
manner. Thus strip thy sin of these six coverings. Make it stark
naked in thy confession, as Jeremiah teacheth, " Effunde sicut
aquam cor tuum." a " Pour out," saith Jeremiah, " thy heart as
water/' For, if oil be poured out of a vessel, yet there will be left
in it somewhat of the liquor ; and if milk be poured out, the colour
will remain ; and if wine be poured, the smell remaineth ; but water
goeth completely out at once. In such a manner, pour out thine
heart ; that is, all the evil that is in thine heart And, if thou dost
not, behold how terribly God threateneth thee by the prophet
Nahum, " Behold, I am against thee," saith the Lord, " and I will
shew the nations thy nakedness, and the kingdoms thy shame.
And I will cast abominations upon thee." b Thou wouldest not un-

* Lamentations, ii. 19.
CAMD. SOC.

b Nahum, iii. 5, 6.

2 T

322 REGUL^ INCLUSARUM.

preoste, ine schrifte J. 7 Ich cliulle scheawen al nakedliche to alle
uolcke J?ine cweadscliipes, 7 to alle kinedoraes ]?ine scheomefnl
sunneu — to J?e kinedome of eorSe, 7 to ]>e kinedome of heouene, 7 to
J?e kinedome of helle J. 7 trussen al J?i schendfulnesse o jmie owune
necke, ase me deft o ]?e J?eoue }>et me let forte demen J. 7 so, mid al
]?et schendlac, J?u schalt trussen 7 al torplen into helle. " O ! " seift
Seint Beornard, "quid confusionis, quid ignominie erit quando
dissipatis foliis 7 dispersis, universa nudabitur turpitudo, sanies
apparebit." " O !" lie serS, Seint Beornard, " hwuch schendlac 7 hwuch
seoruwe J?er bift hwon alle ]?e leaues schulen beon to-warpled, 7 al
J?et fule wrusum scheaweft him, 7 wringeft ut a biuoren al t>e wide
worlde " — eorfte ware 7 heouene ware — nout one of werkes, auh of
idelnesses of wordes 7 of Jwuhtes )>et ne beoft her ibet, ase Seint
Aunseame witneiS, "Omne tempus impensum requiretur a nobis
Folio 88. qualiter sit expensum." Euerich tide 7 euerich time schal beon ]?er
irikened, hwu hit was her ispened. " Quando dissipatis foliis," 7c.
" Hwon alle J;e leaues," he serS, Seint Beornard, " schulen beon to-
warpled." He hefde iseien,(ase me J»uncheft)hwu Adam 7 Eue, }?oa
heo hefden ifte urumfte isuneged, gederen leaues 7 makeden wrieles
of ham to hore schendfule limes f1 and Jms doft jet monie efter ham :
" Decliriantes cor suum in uerba malicie ad excusandas excusationes
in peccatis."

Schrift schal beon ofte imaked. Vorfti is ifte sautere, " Confite- ^
bimur tibi Deus." And ure Louerd sulf seide to his deciples,
" Eamus in ludeam iterum." "Go we eft," cweft he, "into ludee."
Judee speleft schrift ^ 7 so we iuindeft J?et he wende ofte ut of
Galilee into ludee. Galilee speleft hweol, uorte leren us ]?et we of
J?e worldes torpelnesse, 7 of sunne hweol, ofte gon to schrifte. Vor
J?et is J?et sacrament efter wcouedes sacrament, 7 efter sacrament of '
fuluht, ]>et ]>e deouel is lowest ^ ase he haueft to holie men himsulf, -
sore his uniSonkes ibeon hit, iknowen. Wule a weob beon, et oneNj-'V ^

* al J>e ful^Se scheawes him •) wringes ut tat wirsum. T.

SIN WILL AT LAST BE SHAMEFULLY EXPOSED. 323

cloak thyself to the priest in confession, and I will shew quite
nakedly thy wickedness to all people, and thy shameful sins to all
kingdoms — to the kingdom of earth, and to the kingdom of heaven,
and to the kingdom of hell ; and I will bind up all thy vileness upon
thine own neck, as is done to a thief when he is brought to be
judged ; and thus, with all that ignominy packed upon thee, thou
shalt be hurled headlong into hell. " O ! " saith St. Bernard,
"quid confusionis, quid ignominiae erit, quando dissipatis foliis et
dispersis, universa nudabitur turpitudo, sanies apparebit." " O ! "
saith St. Bernard, "what disgrace and what sorrow there will be
when all the leaves shall be shaken off, and all that foul corruption
is exposed and wrung out before all the wide world," — the dwellers
in earth and dwellers in heaven — not only of works, but of idle
words and thoughts that are not amended here, as St. Anselm
witnesseth, " Ornne tempus impensum requiretur a nobis qualiter sit
expensum." " Every tide and every time shall be there reckoned,
in what manner it was here spent." " Quando dissipatis foliis." &c.
" When all the leaves," saith St. Bernard, " shall be shaken off."
He had seen, as it seems, how Adam and Eve, when they had
in the beginning sinned, gathered leaves and made of them cover-
ings to their unseemly members ; and thus do many still, after them,
" turning their hearts aside to words of craftiness, to justify them-
selves in their sins."

V . Confession ought to be made often. Wherefore we find in the
Psalter, " We will confess to thee, O God ; "* and our Lord himself
said to his disciples, " Eamus in Juda3am iterum."b " Go we again,"
said he, "into Judea." Judea means confession; and so we find
that he went often out of Galilee into Judea. Galilee signifieth
wheel, to teach us that we should often retire from the whirl of
worldly things, and the wheel of sin, and go to confession. For that
is the sacrament which, next after the sacrament of the altar, and
that of baptism, is most hateful to the devil; as he hath himself

* Psalm Ixxv. i. b John, xi. 7.

524

INCLUSARUM.

cherre, mid one watere wel ibleched r' oiSer a sol cloiS hwit iwaschen ?
pu waschest pine honden in one elpi deie twies ofter pries J. 7 nult
nout pine soule, Jesu Cristes spuse ? Vor euere so heo is hwitture,
so pe fuliSe is schenre 7 more upon hire bute jif heo beo iwaschen.
Nult tu nout, to Godes cluppunge, ofte umbe seoueniht waschen hire
enes. Confiteor, 7 haliwater, 7 beoden, 7 holie pouhtes, blessunges,
kneolunges, 7 euerich god word, 7 euerich god were wascheft smele
sunnen r"1 pet me ne mei alle siggen 1 auh euere is schrift pet
heaued of alle.

Folio 88 1. Schrift schal beon on hihSe imaked. Eif sunne bitimeiS bi nihte^

— anqnrjhti_o^er_ji morwen r' and jif heo bitimeft bi deie — er pen I W&* . j
me slepe. Hwo is pet durste slepen peo hwule pet his deadlich fo
heolde on itowen sweord ouer his heaued ? pe pet napped upon"* *
helle brerde, he torpleft ofte al in er he lest wene. Hwose is -<
iuallen amidden pe berninde fure, nis he more pen a-med jif he lrS7
biftenche'S him hwonne he wule arisen? A wummon pet haueft j_ /aT*
forloren hire nelde, oiSer a sutare his el, he secheiS hine anonriht, 7
to-went euerich strea uort he beo ifunden : and God forloren uor
sunne schal hggen unsouht fulle seoue dawes.

" Circumdederunt me canes multi." " Monie hundes," sei^ Dauid,
" habbe'S biset me." Hwon gredie hundes stonde'S biuoren pe borde,
nis hit neod jerde? iAse ofte ase eni keccheiS touward pe 7 binime~5
pe pine mete, nultu ase ofte smiten ?" Elles heo wolden kecchen of
pe al pet tu hefdest. And pu(do)al~so peonne. Nim pe jerde of
pine tunge, 7 ase ofte ase pe hund of helle kecche'S ei god from pe,
smit him anonriht mid te jerde of tunge schrifte J. and smit hine so
luiSerliche pet him lo~Sie to snecchen eft to pe. pe dunt of alle
duntes is him dunte lowest, pe hund pet fret_ le$er, oiSer awurieiS
eihte me beate'S him anonriht, pet he understonde uor hwuche pinge

• " Crux, aqua, confiteor, oratio, corpus in ara,

Tunsio, cum flexu faciunt venialia remitti." MS. Oxon.

CONFESSION TO BE FREQUENT, AND WITHOUT DELAY. 325

acknowledged to holy men, sorely against his will though it be.
Can a web be well bleached, or a dirty cloth washed white, at one
turn with a single watering? Thou washest thy hands two or
three times in a single day ; and wilt thou not wash thy soul, Jesus
Christ's spouse? For the whiter it is, the impurity upon it is
always the more apparent and the greater, if it is not washen.
Often thou wilt not wash it, for the embrace of God, once a week.
Confession, holy water, prayers, and holy meditations, benedictions,
kneelings, and every good word and work wash small sins, though
we may not say all sins, but confession is always the head of all. >

VI. Confesssion ought to be made speedily. If sin occurs by
night, immediately, or in the morning ; and if it occurs by day, before
we sleep. .Who would dare to sleep while his mortal foe holds a drawn
sword over his head ? He who slumbereth upon the brink of hell,
often rolleth headlong into it, before he is at all aware. When any
one has fallen amid the burning fire, is he not more than mad, if he
lieth and considereth when he shall arise ? A A woman who hath lost
her needle, or a shoemaker his awl, seeketh it immediately, and
turns over every straw until it be found ; and God, when lost by
sin, shall lie unsought full seven days !

" Circumdederunt me canes multi." a " Many dogs," saith
David, "have beset me." When greedy dogs stand before the
board, is there not need of a rod ? As oft as any of them snatch
toward thee, and taketh from thee thy food, wilt thou not as often
smite? Else (ti) would snatch from thee all that thou hadst. Do
thou so then. Take the rod of thy tongue, and as oft as the dog of
hell snatcheth any good from thee, smite him immediately with the
rod of tongue-shrift, and smite him so rudely, that he shall be loath
afterwards to snatch at thee. Of all striking this is the blow which
is most hateful to him. Men beat immediately the dog that gnaweth
leather, or worrieth sheep, that he may understand for what he is

• Psalm xxii. 16.

326

REGULJE INCLUSARUM.

he is ibeaten, and ]?eonne ne der he nout eft don }>et ilke. Al so,
beat mid jnne tunge ine schrifte ]?ene hund of helle anonriht r' 7 he

Folio 89. wule beon afered uorte dori J?e eft swuche Jmcke. Hwo is J>et ]>et is
so muche fol ]>et seift bi J>e hunde J?et fret lefter, " Abid for to-morwen :
ne beat tu hine nout jet." Auh anonriht, " Beat, beat, beat anon-
rihtes." Nis ]?ing i ]?isse worlde J?et smeorteft him so sore ase him
doft swuch beatunge. Nie Binges beoft J?et ouhten hien touward
schrifte. PC pine, ]>et okereft euere : vor sunne is J?es deofles feih
J?et he jiueft to gauel, H to okere of pine r' ^ euer so ]?e mon lift
lengre in his sunne so ]?e gauel waxeft more of pine ine purga-
torie, ofter her, ofter ine helle. " Ex usuris et iniquitate redimet
animas eorum." pet ofter ]?ing is ]?e muchele 7 ]?e reouftfule lure
]>et he uorleoseft t' J?et no J?ing ]?et he euer deft nis Gode licwurfte
ne icweme. Jeremie. "Alieni comederunt robur ejus." pet
Jmdde Jnng is deaft, — J?et he nota hwefter he schulle ]?et ilke daie
uerliche asteoruen. Ecclus. " Fili, ne tardes conuerti ad Dominum ^
nescis enim," *?c. pet feorfte J^ing is secnesse : }>et he ne mei wel
]?enchen bute euer on b of his secnesse, ne speken ase he schulde,
bute gronen uor his eche, c and grunten uor his stiche more J>en uor
his sunnen. Ecclus. "^Confiteberis et uiues." pet fifte ]?ing is
muche scheome ]?et hit is, efter val, to liggen so longe — and hure 7
hure,d under ]?e schucke : " Surge qui dormis." pet sixte J^ing is J?e
wunde J?et euer wurseft an hond, 7 strengre is forte helen. " Prin-
cipiis obsta, sero medicina paratur/' pet seouefte ping is vuel
wune r7 ]?et bitocneft bi Lazre ]?et stone so long he hefde ileien i J?er
eorfte J. on hwam ure Louerd weop,e ase ]?e Gospel telleft, and gris-
batede, and meingde his blod,f ? gre^.de g lude upon him. peos four

Folio 89 b. Binges he dude ear he hine arerede, uorte scheawen hu strong hit is to
arisen of vuel wune, ]>e ]?et roteft in his sunne.h Seinte Marie merci !

* 116 WOt» ^ £1116 T * W3.rcll6 T

d to lie longe — *j hure. T. to ligge se longe ~J hure. C.

* remde. T. f his blod, is probably interpolated.
« -j resede ~) mengde him seluen ~j Jeide. T. C.

h Si potria dire che il salvatore piangesse per quella che Lazaro significava, che era il
peccatore invecchiato nel peccato. — Vilieyas Leyendario.

k

\<'

REASONS FOR NOT DELAYING CONFESSION. 327

beaten, and then he dare not again do the same. In like manner
beat thou the dog of hell immediately, with thy tongue in confession,
and he will be afraid to do thee again such a spiteful trick. Who
is so great a fool as to say of the dog that gnaws leather, " Stay till
to-morrow: beat him not yet." But at once, "Beat, beat, beat,
immediately." There is nothing in this world, that maketh him
smart so sore, as doth such beating. There are nine things that
ought to urge us to confess quickly. The punishment, that is
always increasing with usury. For sin is the devil's money, which
he giveth upon interest, and upon usury of punishment, and the
longer the man lieth in his sin, the increase of punishment in
purgatory, here, or in hell, waxeth always more. " He shall redeem
their souls from usuries and iniquity." a The second thing is the great
and lamentable loss that he loseth, that nothing he ever doth is
worthy of the approbation of God, nor pleasing to him. Jeremiah.
" Strangers have devoured his strength." b The third thing is
death — that he knoweth not Avhether he shall not die suddenly that
very day. Ecclus. " Fili, ne tardes converti ad Dominum ; nescis
enim," &c.c " Delay not to be converted to the Lord, and defer it
not from day to day. For his wrath shall come on a sudden, and in
the time of vengeance he will destroy thee." The fourth tiling is
sickness : he that is sick cannot easily fix his thoughts on anything
but his sickness, nor speak as he ought, but groan and cry out for
his pain and suffering more than for his sins. " Thou shalt confess
and live." d The fifth thing is, the great shame that it is, after a
fall, to lie so long ; and especially under the devil. " Arise thou that
sleepest." e The sixth thing is, that the wound is now always getting
worse through delay, and is more difficult to heal. " Resist evil in
the beginning, lest the remedy should be administered when too
late."f The seventh thing is evil habit; which is betokened by
Lazarus, who had lain so long in the earth that he stank ; over whom

• Psalm Ixxii. 14. Vulgate. b Hosea, vii. 9. • Ecclus. v. 7.

d Ecclus. xvii. 26. e Ephesians, v. 14. ' Ovid's Remedy of Love.

328

REGULJE INCLUSAKUM.

}>e Lazre stone of four dawes, hu stinckeiS )>e sunfule J>eonne of four
jer, oiSer of fiue ? " Quam difficile surgit quern moles male consue-
tudinis premit ! " " O Deus ! " seift Seint Austin, " hu erugdliche a he
arise'S ]>et under wune of sunne haueft ileien longe." pet eihteofte
]?ing is ]?et Seint Gregorie ser$, " Peccatum quod per penitentiam
non diluitur mox suo pondere ad aliud trahit : " J>et is, ]>e sunne J?et
nis nou,tb ibet drawe'S anon ano'Ser, 7 j?erefter J?e )?ridde 1 7 so
euerich on kundleft more 7 wurse kundles J?en ]>e sulue moder. So
me deoppre wadeiS into ]?e ueondes leie uenne,c so me kumeiS later
up. pe nie^e reisun is J?is : so me ear biginneiS her uorte don his
penitence, so he haueiS lesse uorte beten i"Se pine of purgatorie. pis
beoft nu nie reisuns, 7 monie moa J?er beciS, hwi schrift ouh forte
beon imaked euer on hihiSe.

Schrift schal beon d edmod, ase was ]?e Pupplicanes, 7 nout ase
was J?e Pharisewus J»et tolde his god deden, and scheawude uoriS |?et
ihole, Jw> he sclmlde unwrien his wunden J. and foriSi he iwende awei
unhealed, ase ure Louerd sulf telleiS, ut of \>e temple. Edmodnesse
is iliche ]>eos kointe harloz e J?et scheaweJS for$ hore gutefestre f 7
hore vlowinde cweisen J»et heo puteJS euer uor$ t7 and jif |?e cweise
Folio 90. is atelich g heo scheawgS hire openluker ine riche monne eien, uor
heo schulden habben reoufte of ham, 7 jiuen ham god J?e raiSer.
Heo hudet eke hore ihole clones, 7 do$ an alre vuemeste h on
rokes al to torene., Al riht, o bisse wise, edmodnesse eadilich^

^fl P)L V/i T\S ..*>'* ,A

<wM^

'tfm

a armliche. T. C.

c wades We deoueles lei mure. T.

* cwointe herloz. T.

* aterliche. T.

J

b nis sone. T. C.

d ah to beon. T. C.

f gute feastre. T.

h uuemaste. T. uueward [werres]. C.

^>r

A/>> *

CONFESSION MUST BE HUMBLE AS THE PUBLICAN'S. 329

our Lord wept, as we are told in the Gospel, and gnashed his
teeth,a and moaned, and cried aloud upon him. These four things
he did before he raised him, to shew how difficult it is for a man to
arise from an evil habit, who lies putrifying in his sin. Saint Mary
have mercy ! When Lazarus stank after four days, how, then, must
the sinful stink, after four or five years ? " Quam difficile surgit
quern moles malae consuetudinis premit ! " " O God ! " saith St.
Austin, " with what difficulty doth he arise who hath lain long
under the habit of sin." The eighth thing is that which Saint
Gregory saith, " Peccatum quod per penitentiam non diluitur mox
suo pondere ad aliud trahit ; " that is, the sin that is not amended
by penitence soon draws on another, and thereafter a third, and so
on, every one giveth birth to another and a worse progeny than the
mother herself. Thus the deeper men wade into the devil's muddy
fen they are the longer in getting out of it. The ninth reason is
this : the sooner a man begins here to do his penance, he hath the
less to amend in the pain of purgatory. Now these are nine
reasons, and there are many more, on account of which confession
ought to be made quickly.

VII . Confession ought to be humble, as the publican's was, and not
as the Pharisee's who recounted his good deeds, and shewed openly
that which was whole, when he ought to have uncovered his wounds ;
and therefore he departed from the temple unhealed, as our Lord him-
self telleth. Humility may be compared to those crafty varlets who
expose their dropping ulcers and their running sores, which they always
put forth; and if the sore is hideous they shew it the more openly in the
sight of the rich, that they may pity them, and give them alms the
more readily. They likewise conceal their whole clothes, and put on
smock-frocks over them, all torn. Just in this manner, humility happily
and humbly beguileth our Lord, and obtaineth good things from
him; begging with pious knavery,b she always concealeth her
good things and sheweth her poverty, and weeping and groaning,

s Grist-bitan. A.-S. «W/3pt/i^truro, John, xi. 33, teat moved, felt pity.
b Trutannisatione. MS. Oxon. Truand, Fr. a sturdy beggar.
CAMD. SOC. 2 U

330 REGULJS INCLUSARUM.

bigileS ure Louerd,:7 edmodliche. 7 bijit of his gode ^ mid iseli
truwandise heo hut euer hire god, 7 scheaweft for<5 hire pouerte, 7
put forS hire cancre, weopinde 7 groninde, biuoren Godes eien r7 7
liaised meiSleasliche bi his deorewurSe a passiun, 7 bi his deorewurSe
blode t7 bi his fif wuriden ^ bi his moder teares r' bi ]?eo tittes b ]?et
he sec J>e mile ]?et hine uedde r7 uor alle his haluwene luue r' uor ]?e
deore driwerie ]?et he haueft to his deore spuse, ]?et is, to ]>e cleane
soule, uor his deaft o rode uor hire to bijitene. Mid ]ms onwille
halsunge, weopeiS 7 gret c,; efter sume helpe to J?e wrecche meoseise,
uorte lecnen mid ]?e seke, 7 forte healen mide hire cancre ^ 7 halse"S
ure Louerd so r* 7 he ne mei uor reouiSe wernen hire, ne sweamen
hire heorte mid wernunge, nomeliche so ase he is so unimete large
J?et him nis no ]?ing leouere J?en )>et he muwe ivinden ancheisun
uorto p'uene. Auh hwoso jelpeiS of his gode, ase do^ ine schrifte
J>eos prude, hwat neod is ham to^elpen? Moni haueiS ane swuche w(
manere to siggen hire sunnen, )>et hit is wuriS a derne jelpunge 7
huntunge efter hereword of more holinesse.

Schrift auh forto beon scheomeful. Bi ]?en |?et tet folc of Israel
wende |?uruhut ]>e rea.de see r" ]>et was read 7 bitter, is bitocned J?et
we moten ]mruh rudi scheome passen to )?e heouene, 7 J?uruh bitter
Folio 90 1. penitence ^ )?et is, ine soiS schrifte. Wat Crist hit is god riht j?et us
scheome biuoren monne, }>et forjeten scheome )>o we duden ]>e dede
7 te sunne biuoren Godes sih~Se. " Nam omnia nuda siant et aperta
oculis ejus ad quern nobis sermo:" "Vor al J^et euer is, al is naked,"
seiiS Seinte Powel, " 7 open to his eien wiiS hwam we schulen rikenen
alle ure deden." Scheome is ]?e meste del, ase Seint Austin sei^, of
ure penitence ^ " Verecundia pars est magna penitencie." And
Seint Bernard ser<5 ]?et no deoruwurSe jimston ne deh'teiS mon so ,
muchel uorto biholden ase deiS godes eie J?e rude of .\monnes nebbe fa
J?et seiiS ariht his sunnen. Vnderstand wel J>is word. Schrift is a
sacrament J?et haueiS one ilicnesse wiiSuten of ]?en Jnnge J?et hit

a derue. T. b pappes. T. c ropes. T. ropeS. C.

c ropes. 1

SHAME MUST BE FELT IN CONFESSING. 331

exposeth her rankling sore in the sight of God ; and, without ceasing,
beseecheth him by his precious sufferings, and by his precious
blood, by his five wounds, by his mother's tears, by the paps from
which he sucked the milk that fed him, for the love of all his saints,
for the kind affection which he hath to his dear spouse, that is, to
the pure soul, and by his death on the cross for her redemption.
Thus doth she, with earnest adjuration, weep and cry for help to the
wretched sufferer, wherewith to administer medicine to the sick,
and to heal her festering sore ; and thus she adjureth our Lord ;
and he cannot, for pity, refuse her, nor grieve her heart with
a refusal, since he is so exceedingly bountiful that there is nothing
more agreeable to him than to find an occasion to give. But, when
any one boasteth of his goodness, as the proud do in confession, what
need is there to help a them ? Many have such a way of speaking
of their sins, that it is equivalent to a covert boasting and hunting
after the praise of greater sanctity.

VIII. Confession must be made with shame. By the passing of
the people of Israel through the Red Sea, which was red and bitter, it
is signified that we must go to heaven through red shame and bitter
penitence, that is, in true confession. Christ knoweth that it is
very just that we should be ashamed before man, who forgot shame
when we did the deed and the sin in the sight of God, " Nam omnia
nuda sunt et aperta oculis ejus ad quern nobis sermo." " For all
that ever exists, is naked," saith St. Paul, " and open to His eyes to
whom we must give an account of all our doings." Shame is the
greatest part of our penance, as St. Austin saith, " Verecundia
pars est magna penitentise." And St. Bernard saith that the sight
of no precious jewel giveth so much delight to man, as the blushing
of a man's face who truly confesseth his sins delighteth the eye of
God. Understand rightly this matter. Confession is a sacrament,

• The original gelpen is evidently a mistake of the transcriber, for helpen. Quse
necessitas eos juvandi ? MS. Oxon.

332 REGUL^; INCLUSARUM.

wurchetS wiiSinnen 1 ase hit is ine fuluhte. pe wassunke ine fuluhte
wrSuten bitocneiS J>e wasschunge of J>e soule wrSinnen. Al so is of
schrifte. pe cwike rude of ]>e nebbe makeiS to understonden ]>et te
soule ]?et was bloc, 7 nefde bute dead heou, haue$ ikeiht cwic heou,
7 is iruded feire.

Schrift schal beon dredful ^ )?et tu sigge, mid Jeremie,a " Quo-
tiens confessus fui, uideor mihi non esse confessus :" " Ase ofte ase
ich am ischriuen euer me JmncheiS me unschriuen." Vor euer is
sum of J?e circumstances b forjiten. VorSi, sei^S Sein Austin, " Ve
laudabili hominum uite, si remota misericordia discutias earn :" ]?et
is, " pe beste mon of al ]?isse worlde jif ure Louerd demde him al
efter rihtwisnesse 7 nout efter merci, wo scholde him iwurSen : " Sed
misericordia superexaltat judicium : " " Auh his merci touward us
weie'S euer more ]?en J?et rihte nearuwe."

Folio 91. Schrift schal beon hopeful. Hwoso seiiS al J?et he con, ? deiS al
j^et he mei, God ne bit nan more. Auh hope 7 dred schulen euer
beon imeind c togederes. pis forte bitocnen was ihoten i J?en olde
lawe ]?et no mon ne scholde twinnen J?e two grindstones : d ]>e
neo~Sere J?et liiS stille, 7 bereiS heui charge bitocneiS ferlac, J?et teie~S
mon from sunne, 7 is iheuegeg e her mid herde uorte beon cwite of
herdre. pe vuere ston bitocne'3 hope J?et eorne'Sf 7 stureiS hire
euer ine gode werkes, mid trust of muchele mede. peos two no mon
ne to-dele urom oiSer. Vor, ase Seint Gregorie seift : " Spes sine
timore luxuriat in presumtionem f1 timor sine spe degenerat in de-
sperationem :" " Dred wrSuten hope make^ mon untrusten ^ and hope
wi^ute dred makeft ouertrusten." peos two uniSeawes, un trust and
ouertrust, beoiS ]?es deofles tristren, ]?er ]>et wrecche best selden
etsterteiS. Tristre is J?er me sit g mid ]>e greahundes forte kepen J?e

» Jerome. T. C. \ b totagges. T. C.

c, ifeiet. T. d grindelstanes. T. C.

e iheueget. T. iheueged. C. ' -j turnes. T.

* mon luttes T.

CONFESSION MUST BE WITH FEAR AND WITH HOPE. 333

which hath an outward resemblance of the effect which it worketh
within, as it is in baptism. The outward washing in baptism
betokeneth the washing of the soul within. It is the same with
regard to confession. The lively red of the countenance tells that
the soul, which was livid, and had nothing but the hue of death,
hath got the hue of life, and is beautifully reddened.

IX. Confession ought to be made with such anxious fear that thou
mayest say with Jeremiah [St. Jerome], " Quoties confessus fui,
videor mini non esse confessus :" " Whenever I have confessed, it
always seems to me as if I had not confessed." For some of the
circumstances are always forgotten. Wherefore, said St. Austin,
"Vse laudabili hominum vitae, si remota misericordia discutias
earn ;" that is, " The best man of all this world, if our Lord judged
him according to strict justice, and not according to mercy, should
be in a woful condition." " Sed misericordia superexaltat judicium."a
" But his mercy toward us always outweigheth his strict judgment."

X. Confession must be hopeful. When a man saith all that he
knoweth, and doth all that he can, God requires no more of him.
But hope and fear should always be mingled together. To intimate
this, it was commanded in the old law that no man should separate
the two grindstones : b The nether, that lieth still, and beareth a heavy
load, betokeneth fear, which draweth man from sin, and is loaded
here with hard things, that it may be free from harder. The upper
stone betokeneth hope, which runneth, and is always actively
employed in good works, trusting to receive a great reward. Let
no man separate these two from each other, For, as St. Gregory
saith, " Spes sine timore luxuriat in praesmnptionem ; timor sine
spe degenerat in desperationem :" " Fear without hope maketh a
man to despair ; and hope without fear maketh him presumptuous/*
These two sins, despair and presumption, are the devil's tristres, c
where the unhappy beast seldom escapeth. A tristre is where

» St. James, ii. 13. b Deuteronomy, xxiv. 6.

c Trista, a station or post in hunting. — Bailey.

334 REGUL.E INCLUSARUM. * ^ I

hearde, o$er tillen a J?e nettes ajean ham^ Touward on of J?eos two
is al }?et he sleatefi 1 vor )>er beoiS his nettes, 7 ]?er beoS his grea-
hundes, untrust 7 ouertrust, igedered togederes r' and beo~S of alle
sunnen next )?e jete of helle. Mid dred wrSute hope, J?et is mid
untrust, was Keimesb schrift, 7 Judases t' and forSi heo uoruerden,
wrS[uten] hope, )?et is [mid vntrust]. WrSute dred, mid ouertrust,
is ]>es vniselies sawe c ]?et Dauid serS, i |?e sauter, " Secundum mul-
titudinem ire sue non requiret"d Nis nout, cweiS he, God so grim
ase je him uore makieft. " No !" he sei$, Dauid, juibg,6 and serS
}>enne hwareuore : " Propter quid irritauit impius Deum ? Dixit
enim in corde suo, Non requiret." Alre uormest he cleopeiS ]>e
ouertrusti, unbileued. pe unbileuede — mid hwon gremeiS he God
Folio 91 1. Almihti? "Mid hwon?" he ser3, "mid tet ]?et he sei^,f J>et he nule
nout so neruhliche demen ase je siggeiS." g " Eui sikerliche, auh he
wule." pus ]?eos two unfteawes beoiS two grimme robbares t' vor J;e
on, ]?et is ouertrust, binimeS h God his rihte dom 7 his rihtwisnesse r'
J?e o-Ser, ]?et is untrust, binimei5 him his milce. And so heo beoft
umbe uorte uordon God sulf r' vor God ne muhte nout beon wrSuten
rihtwisnesse ne wiiSuten milce. Nu, }?eonne, hwuche uniSeauwes
beoiS efnunge to peos J?et wulleiS acwellen God, on hore fule wise !
Eif ]m ert to trusti, 7 holdest God to nesche uorto awreken sunne ^
sunne Hke'S him, bi ]?ine tale. Auh bihold hu he awrec him of his
heih engel )>et J?ouhte of one prude ^ 7 hu he awrec Mm of Adam
uor ]>e bite of one epple r* and hu [he] biseinte i Sodome 7 Gomorre,
men 7 wummen 7 children,k 7 alle \>e nomecuiSe buruhwes, al ane
muchele schire, adun into helle grunde, ]?er ase is nu ]?e reade ! see,
]?et nowiht cwikes [nis] m inne ^ 7 hu he ine Noes flode adreinte al
]?ene world, bute eihte i J?en arche ^ hu he ine his owune uolc

» tildes! T. tildeiS. C. b Caymes. T. C.

c wiiS hope wiiSuten dred; j> is, wii5 ouertrust is tis unselies sake. T. '

(l quaeret. Vulgate. e gepy\e. T. geihe. C. — J* ^

1 wiiS ^ he seis, as he seis, Nule he. T. « fortelle'S. T.

h reaues. T. reauo'S. C. I bisencte. T. C.

k were, 1 wif, -j wenchel. T. C. ' deade. C. m nis. T. C.

•^ /9ji ttx) <A|T<

PRESUMPTION AND DESPAIR DEADLY SINS. 335

men wait with the greyhounds to intercept the game, or to prepare j.

the nets for them."a All that he driveth is toward one of these
two [points] ; b for there are his nets, and there his greyhounds,
Despair and Presumption, are met together, and of all sins they
are nearest the gate of hell. With fear, and without hope, that
is, with despair, was the confession of Cain and of Judas ; and
therefore, they died without hope, that is, in despair. Without fear, 4*** ^
with presumption, is that unhappy person's saying, of whom ^
David saith in the Psalter, " Secundum multitudinem irse sua3 non
required" " According to the multitude of his wrath he will not
seek him." c God is not so angry, saith he, as ye pretend that
he is. " No ! " saith David, " Yea ! " and then saith wherefore.
"Wherefore hath the wicked provoked God? for he hath said in
his heart, He will not require it." d First of all he calleth the pre-
sumptuous wicked. The wicked, wherewith provoketh he God
Almighty? " Wherewith? " saith he, "with this, that he saith, He
will not judge so strictly, as ye say." " Yea, surely, but he will."
Thus, these two sins are two fierce robbers ; for the one, that is,
presumption, taketh away from God his righteous judgment and his
justice ; the other, that is, despair, taketh away from him his mercy.
And thus they both are endeavouring to destroy God himself ; for
God could not exist without justice, nor without mercy. Now
then, what sins are worthy of being compared to these which
would, in their corrupt manner, kill God ? If thou art too con-
fident, and accountest God too mild to inflict vengeance upon sin,
according to thy account he is pleased with sin. But consider how
he avenged upon his archangel that thought of pride alone, and how
he avenged himself upon Adam for the bite of an apple, and how he
sunk Sodom and Gomorrah, men, women, and children, and all the
famous cities, an entire region of great extent, down to the abyss of
hell, where the Dead Sea now is, in which there is nothing that

• Vide Du Cange, in voc. Trista.

b See Coles's Eng. Diet. Slete; in Bailey, Sleet.

e Psalm x. 4. English R. C. translation of the Vulgate. d Ibid, verse 13.

336 REGUL^E INCLUSARUM.

Israel, his deorling, hu grimmeliche he awrec him, ase ofte ase heo
agulten. Dathan and Abiron, Chore and his feren r' ]?e cvSre also
J>et he slouh bi monie a Jmsendes ofte, uor hore grucchunge. An
oiSer half, loke, pf }m hauest untrust of his vnimete milce, hu liht-
liche and hu sone Seinte Peter J;et b hefde uorsaken him, and tet for
ane cwene worde, was mid him iseihtned 1 and hwu ]>e J>eof o |>e
rode, ]?et hefde euer iliued vuele, in one sterthwule hefde of him &e*
milce,c mid one ueire speche. Vor J?i, bitweonen J?eos two, untrust
7 ouertrust, hope 7 dred beon d euer iveied togederes.

Folio 92. Schrift jet schal beon wis, ? to wise monne imaked, of unkufte
sunnen t' and nout to junge preostes — junge i sigge of witte — ne
to sot olde. Bigin uormest et prude, 7 sech alle )>e bowes )?erof, ase
heo beoiS J?er uppe iwritene, hwuc falle to ]>e. perefter al so of
onde ^ 1! go so adunewardes bi reawe 7 bi reawe, uor tu kume to J?e
laste, 1! drauh togedere al ]?ene team under )>e moder.

Schrift ouh forte beon soiS. Ne lih ]m nout o )n sulf ^ vor, ase
Seint Austin sei~S, " Qui causa humilitatis mentitur fit quod prius
ipse non fuit, id est, peccator." pe J»et Iih3 on him sulf Jmruh to
muchel edmodnesse, he is imaked sunful, ]?auh he er nere. Seint
Gregorie seiiS ]>auh, " Bonarum mentium est culpam agnoscere, ubi
culpa non est." Kunde of gode heorte is to beon offeared of sunne,
]?er ase non nis ofte r7 oiSer weien swu'Ser his sunne summechere ]?en
he ]?urfte. Weien hit to lutel is ase vuel, oiSer wurse. pe middel
weie of mesure is euer guldene. Drede we us euer : vor ofte we
weneiS to don a lutel vuel, 7 doiS one greate sunne r7 7 ofte we weneiS
wel to donne 7 do~S al to cweade. Sigge we euer J>eonne mid Seint

• feole. T. C. h after $ he. T. C.

e ouer eode at him his milce. T. of code ed him milce. C.
d schulen beo. T.

CONFESSION MUST BE PRUDENT AND TRUTHFUL. 337

hath life ; and how, in Noah's flood, he drowned all the world but
eight persons who were in the ark ; how severely he avenged himself
upon his own beloved people Israel, as often as they were guilty.
Dathan and Abiram, Korah and his companions, and others whom,
in like manner, he slew, often in many thousands, for their murmur-
ing. On the other hand, if thou hast despair of his unbounded
mercy, consider how easily and how soon Saint Peter, who had
forsaken him, and that for a word spoken by a maid-servant, was
reconciled to him ; and how the thief on the cross, who had always
lived in sin, obtained mercy of him in an instant, by one candid
speech. Wherefore, between these two, despair and presumption,
let hope and fear be always joined together.

XI. Confession of secret sins ought also to be always prudent, and
made to a prudent man, and not to young priests, I mean young of
wit, nor yet to foolish old men. Begin with pride, and examine all
the branches thereof, as they are written above, which apply to thee.
Thereafter, of envy, in like manner ; and thus proceed downward,
from one to another, until thou comest to the last, and draw
together the whole progeny under the mother.

XII. Confession ought to be truthful. Do not lie concerning thy-
self, for, as St. Austin saith, " Qui causa humilitatis mentitur fit quod
prius ipse non fuit, id est peccator." " He who lieth concerning
himself, through too much humility, becomes sinful though he were
not so before." St. Gregory saith, however, " Bonarum mentium
est culpam agnoscere, ubi culpa non est." It is the nature of a good
heart to be afraid of sin, often where there is none, or to ponder his
sin somewhat more than he need. To ponder it too little is as bad,
or worse. The middle way is always the golden mean. Let us
always fear ; for, often we think to do a little harm, and we commit a
great sin; and often we think to do good, and we do much evil.
Say we always, then, with St. Anselm, " Even our good is, in a
manner, so tainted with evil that it cannot please God, or rather
must displease him." St. Paul saith, " I know that in me, that is,

CAMD. soc. 2 x

338 REGUL^ INCLUSARUM.

Aunselme, " Etiam bonum nostrum ita est aliquo modo corrtiptum
ut possit non placere Deo, aut certe displicere." Paulus r7 " Scio
quod non est in me, hoc est, in carne mea, bonum." No god in us
nis of us : vre god is Godes t7 auh ure sunne is of us, 7 ure owune.
" Godis a god, hwon ich hit do," cweiS he, Seint Aunselme, " so, o
summe wise, min vuel hit forgnaweiS lb oiSer ich hit do ungledliche ^
oiSer to er t1 oiSer to leate r' oiSer lete wel ]?erof. pauh no mon hit
nute r' ofter wolde ]>et ei hit wuste r' o$er jemeleasliche do hit ?
oiSer to unwisliche, to muchel, oiSer to lutel. pus euer sum vuel
Folio 92 1. mongleiS him mit mine gode, ]?et Godes grace jiueft me, )?et hit mei
lutel liken God, and c misliken ofte." Seinte Marie ! hwon }>e holi
mon seide ]?us bi him suluen, hwu muwe we hit softliche siggen bi
us wrecches !

Schrift ouh to beon willes ^ J>et is, willeliche, iureined,d and nout
idrawen of ]?e, ase ]?auh hit were ]?in uivSonckes. PC hwule ]>et tu
const siggen out,6 seie al unasked. Me ne schal asken none bute
uor neode one ^ vor of ]>e axunge mei uallen vuel r7 bute jif ]>e
axunge beo J?e wisre. On o$er half, moni mon abit f to schriuen
him uort J;e nede tippe. Auh ofte him lie^S ]?e wrench/ " pet he ne
mei hwon he wule, J?e nolde hwule ]>et he muhte." Nan more kang-
schipe h nis J?en setten God terme ^ ase )?auh grace were his, to
nimen up o grace ]?erinne ifte terme ase he him sulf sette. Nai,
belami, nai ! pe terme is ine Godes honden ^ and nout i Jnne
baundune.1 Hwon God beot k ]?e, recheiS foriS mid boiSe honden ^ vor
wiftdrawe he his hond, ]?u mei loken efter, pf vuel oiSer oiSer J^ing
net ! ]?e to schrifte. Lo ! hwat seiiS Seint Austin ? " Coacta servitia
Deo non placent : " " Semises inedde ne cwemeiS nout ure Louerde."

• Godes. T. C. b forgneies. T. forgneied. C. c otJer. T.

d freinet. T. vnfreined. C. The latter is doubtless the genuine reading, and it is
adopted in the translation. . ^ * oht. T. cut. C. ' abides. T.

B lihen hise wrenches. T. I'&e'S )>e wrencb>^Ci^_^/M^,)jL^vU
h madschipe. T. kanhschipe. C. ' bandun. C. k bedcs. T.

1 ueodes. T. ned. C.

CONFESSION MUST BE FREE AND VOLUNTARY. 339

in my flesh, dwelleth no good thing/' a No good that is in us is of
ourselves : our good is God's ; but our sin is of ourselves, and is
our own. " When I do God's good," saith St. Anselin, " my own
evil, somehow, so corrodes it that I do it either without pleasure, or
too soon, or too late, or I think highly of it If no man should
know it, I either wish that some one might know it, or I do it
negligently, or too inconsiderately, too abundantly, or too sparingly.
Thus is some evil always mingled with my good, which the grace of
God giveth me, so that it can please God little, and may often
displease him." St. Mary ! when the holy man spoke thus of him-
self, how truly may we unhappy sinners say the same of ourselves !

XIII. Confession ought to be voluntary, that is, willingly, un-
asked, and not drawn out of thee, as if it were against thy will. When
thou hast any thing to confess, say all, unasked. We are not to
put any questions, unless it be quite necessary ; for evil may come
of questioning, unless it be done the more wisely. On the other
hand, many a one puts off confession until he is in the last extremity.
But the proverb, "He may not when he would, who would not
when he might," often applieth to him. There is no greater
absurdity than to set a time to God, as if grace were one's own, and a
man could take grace to himself at whatever time he set. Nay, my
friend, nay I The time is in God's hand, and not at thy discretion.
When God offers, reach forth with both hands ; for, if he withdraw
his hand, thou mayest afterwards wait long. Should sickness, or any
other cause drive thee to confession, behold! what saith St.
Austin? "Coacta servitia Deo non placent: " " Forced services please
not our Lord." But yet, " Better is clay than nay." b Before is

a Rom. vii. 18.

b The Editor is not quite sure that he has rightly translated this passage. It is
evidently proverbial. In the MS. Oxon. it is " Melius est tune quam nunquam." \x> ^yvv«-c*»>y
signifying either then or day. If the reading of the MS. T. bo adopted, it might be fiw^ti^vU Jut s»*JL
translated " Better is one than none," or, perhaps, " Better is yea than nay."

340 REQUIRE INCLU8ARUM.

pauh, no ]?e later, " Betere is J?o a ]?ene no." Betere is er )>en to
lete. " Nunquam sera est penitencia, si tamen uera." Nis neuere
to lete penitence, ]?et is so'Sliche imaked, he seiiS him suluen. Auh
betere is, ase Dauid serS, " Refloruit caro mea et ex uoluntate mea
confitebor ei :"' J?et is, "Mi vlesch is iflured7 bicumen al neowe, uor
ich chulle schriuen me, 7 hejrien God willes." Wei seift he, "is
iflured^" vorte bitochen wilschrift^ yor )?e eor$e al unnet, 7
treou also, opened ham 7 bringeft forS misliche Surest Edmodnesse,
7 abstinence, kulure unloftnesse, 7 oiSer swuch uertuz beoiS feire ine

Folio 93. Godes eien, 7 swote smellinde flures ine Godes neose. In Canticis,

»

"Flores apparuerunt in terra nostra." Of ham,(J?et is, of swuche
flures imake J?u his herboruwe wrSinnen J?e suluen ^ vor his delices,
he seii5, beoi5 forto wunien ]?er. " Et delicie mee cum filiis homi-
num." In libro sapiencie.

Schrift ouh forte beon owune. No mon ne schal ine schrifte
wreien buten him suluen, ase uoriS ase he mei. pis ich sigge uorSi
J;et swuch cas, and swuch auenture bitime'S to summe monne J?et
he ne mai nout fulliche ne allunge wreien him suluen bute jif he
wreie o^re. Auh, bi nome, no ]?e later, ne nemne he nout J?en ilke,
j?auh ]?e schrift-feder wute to soiSe touward hwam hit turne. Auh,
, ]?us ]?u meiht siggen-*— a munuch, o~Ser a preost r' and nout Willam
ne Water, J?auh ]>er ne beon non ofter.

Schrift schal beon studeuest forte holden ]>e penitence, 7 bileauen
]?e sunne. pet tu sigge to ]>e preoste, " Ich habbe studeuestliche ine
J?onke, 7 ine heorte uorte bileauen J?eos sunne 7 don J?e penitence."
pe preost ne schal nout asken J>e jif ];u wult Ipeorme uorSmore, uor-
hoten ]?ine sunne. Inouh hit is ]?et tu hit hauest on heorte treoulich
to donne, Jmruh Godes grace ^ 7 jif J>u uallest eft ]?erinne, J?et tu
wult anonriht arisen ]?uruh Godes helpe, 7 kumen ajean to schrifte.

• o. T.

OUR OWN SINS ONLY TO BE CONFESSED. 341

better than too late. " Nunquam sera est poenitentia, si tamen
vera." " True repentance," saith he, " is never too late." But it is
better, as David saith, " Refloruit caro mea, et ex voluntate mea
confitebor ei," that is, "My flesh hath flourished again, and is
altogether renewed ; for I will make my confession, and praise God
with my heart." He saith well, " has flourished," to signify
voluntary confession; for the earth quite unconstrained, and the
trees likewise, open themselves and bring forth various flowers.
Humility, abstinence, dove-like meekness, and other such virtues
are fair flowers in the eyes of God, and sweet smelling in his nostrils.
Thus, in Canticles, " Flores apparuerunt in terra nostra : " a " The
flowers have appeared in our land." Of these, that is, of such
flowers, make thou his bower in thy heart ; for he saith his delight
is to dwell there : " Et deliciae mea3 cum filiis hominum." b " My
delight is with the sons of men."

XIV. Confession ought to be our own. In confession, no man must
expose any one but himself, as far as possible. I say this because
such a case and such an atjcurrence may happen to a man that he
may not be able fully and entirely to confess himself without ex-
posing another. But, yet, k>t him not mention the name of such a
one, even though the father confessor should well know to whom it
refers. But thou mightest say thus : a monk, or a priest, and not
William nor Walter, although there be no other.

XV. Confession must be made with a firm purpose to do the
penance, and to leave off the sin. Thou must say to the priest, " I am
firmly resolved, in my mind and heart, to leave off this sin, and to do
the penance." The priest ought not to ask thee if thou wilt then further-
more vow to leave off thy sin. It is enough that thou hast it in thy
heart faithfully to do it, through God's grace, and if thou fallest
afterwards into it, that thou wilt immediately arise, through God's

• Song of Solomon, ii. 12. b Proverbs, viii. 31.

342 REGUL^ INCLUSARUM.

" Yade et amplius noli peccare." " Go," cweft ure Louerd, " 7 haue
ine wille }>et tu nult nan more sunegen." Lo ! ]ms ne askede he non
ofter sikernesse.

Schrift ouh forto beon biftouht biuoren longe. Of fif Binges, mid H
]?ine ]?ouhte, gedere ]?ine sunnen. Of al J?in elde, of childhode, of
juweftehode ; gedere al togederes. per efter gedere ]?e studen ]>et
Folio 93 6. tu wunedest inne r' 7 ]>ench jeorne hwat J>u dudest in euerich stude
sunderliche, 7 in eueriche elde. per efter sech al ut, 7 to-trodde
J?ine sunnen, bi )>ine vif wittes r' ]?er efter bi alle ]>e limes )?et a tu
hauest mide isuneged ^ 7 ine hwuche )m hauest mest isuneged, ofter
oftest : a last sunderliche, bi dawes and bi tiden.

]\u je habbeft alle iheued, ase ich understonde, J>e sixtene stuc-
chenes ]>et ich bihet to dealen r' 7 alle ich habbe to-broken ham ou,
mine leoue sustren, ase me deft to children, |?et muhten wiftuten u?l0J
brokene breade deien of hungre. Auh me is, )>et wute je, moni 4
crume etfallen. Secheft 7 gedereft ham f uor heo beoft soule uode.
Swuch schrift, ]?et haueft ]?us ];eos sixtene stucchenes, haueft )?eo ilke
muchele mihten J?et ich erest spec of r' J?reo ajean ]?e deofle, 7 J?reo
ajean us suluen, deorewurfte ouer aUe gold hordes, 7 ouer alle
gimstones b of ynde.

Mine leoue sustren, ]?eos fifte dole, J?et is of schrifte, limpeft to
alle men iliche. Vorfti ne awundri ge^'nout ]?et ich touward ou
nomeliche nabbe nout ispeken i Jnsse dole. Habbeft, J?auh, to ower
bihoue, ]?esne lutle laste ende, of alle kudde 7 kuc5e c sunnen ^ ase of
prude ^ of great heorte r' ofter of heih heorte S of onde ^ of wreftfte ^
of slouhfte r' of jemeleaste ^ of idele wordes ^ of vntowune J?ouhtes ^
of sum idel herunge t' of sum uals gledunge r' ofter of heui murn-
unge ^ of ipocrisie r' of mete, 7 of drunche, to muchel ofter to

i hwuch. T. C. "> simmes. T. C. c Of ane Cu«e.

CONFESSION MUST BE PREMEDITATED.

343

help, and come again to confession. " Vade et amplius noli
peccare." a " Go," saith our Lord, " and resolve that thou wilt no
more sin." Lo ! thus he asked no other security.

XVI. Confession ought to be long premeditated. By reflecting
upon five things, recollect thy sins. Of every age of thy life, of child-
hood, of youth ; bring them all into remembrance. Thereafter
recollect the places in which thou dwelledst, and think earnestly what
thou didst in each place separately, and at every age. Thereafter,
seek and trace out all thy sins in thy five senses, then in all the
members wherewith thou hast sinned, and in which thou hast
sinned most or oftenest : lastly, on particular days and times.

4^

You have now had, as I think, all the sixteen parts, into which I
promised to divide the subject, and I have broken them all to you,
my dear sisters, as is done to children, who might die of hunger if
they had not their bread broken ; and, as ye know, many a crumb
hath fallen from me. Seek and gather them up, for they are food
for the soul. Such confession, that hath these sixteen parts, hath
those same great powers of \vhich I spoke first; three against the
devil, and three against ourselves, more precious than all treasures
of gold, and than all jewels of India.

My dear sisters, this fifth part, which is of confession, belongeth }
to all men alike. Wherefore do not wonder that I have not spoken

£ J

to you in a particular manner in this part.^ Take, however, to your
behoof this short and concluding summary of all mentioned and
known sins, as of pride, of ambition, or of presumption, of envy, of
wrath, of sloth, of carelessness, of idle words, of immoral thoughts,
of any idle hearing, of any false joy, or of heavy mourning, of
hypocrisy, of meat and of drink, too much or too little, of grumbling,

*^'

"

^"* ^-""Vfat

• St. John, viii. 11.

344 REGUL^E INCLUSARUM.

lutel 1 of grucchunge 1 of grime chere 1 of silence ibroken r' of
sitten to longe et ]?urle r' of vres misseide r' wrSuten jeme of heorte r'

/Wio 94. oiSer in untime r' of sum uals word r' of sware 1 of pleie r' of schorn a
leihtre ^ of sheden crumen, ofter ale t1 ofter leten Binges muwlen
oiSer rusten, ofter uorrotien ^ clones unseouwed r' bireined b oiSer
unwaschen r' ibroken nep c oiSer disch ^ ofter biseon jemeleasliche )
eni }?ing J?et me mide uareft, ofter ouhte to jemen i' o$er of keorf-.
unge, oiSer of hurtunge, ]>uruh unbiseinesse.d Of alle }?e ]?inges in
J?isse riwle )?et beo^ misjemed e — of alle swuche Binges schriue hire
enes a wike ette leste r7 vor nis non so lutel ]?ing of )?eos )?et J?e
deouel naueiS enbreued f on his rolle. Auh schrift screapeiS hit of,
and make~S him uorte leosen muchel of his hwule. Auh al J>et , ' , J
schrift ne schreapeiS nout of — al he wule a domesdei^eden ful reade- M*1
liche g uorte bicleopien Ipe mide. O word ne schal J?er wonten. Nu
J?eonne ich reade uorto jiuen him ]?et leste J>et we euer muwen to
writen ^ vor no mester nis him leouere. And hwat se writ beoiS
umbe uorte schreapien hit of clenliche. Mid none J?inge ne muwe
je ouerkumen ne maten him betere. To eueriche preoste mei ancre
schriuen hire of swuche openliche h sunnen ]>et to alle men biualleiS ^
auh ful trusti 7 ful siker heo schal beon of J?e preostes godnesse *
]?et heo allunge scheaweiS to hu hire stont abuten vleschliche tenta-
ciuns, jif heo ham haue^ ^ oiSer jif heo is mid hamk ivonded ^ bute
jif hit beo) ine dea^es dute. pus )>auh me ]?uncheiS ]>et heo mei
siggen : " Sire, vlesches fondunge ]?et ich habbe, oiSer habbe iheued,
goiS to uoriS upe me, ]?uruh mine feblesce.1 Ich am of dred leste I

Folio 94 J. go driuinde oiSerhwules to swu'Se uor^ward upe fole J?ouhtes, and
fule umbestunde ^ ase )>auh ich huntede efter likunge. Ich muhte,
]?uruh Godes strenciSe, scheken ham ofte of me, jif ich were cwic-

J^o - » inschake. T. ischake. C. b birainet. T.

c scale. T. d unbisehenesse. T.

« misnumene. T. C. ,, f breves. T. ambreued. C. lo

e rekene T rede ful witterliche. T. h utterliche. T. C. f /\JA>

« godleic. T. C. ;.-'••• k isswa. T. .

min >afune. C.

CAUTIONS WITH REGARD TO CONFESSION. 345

of morose countenance, of silence broken, of sitting too long at the
parlour window, of hours ill said, or without attention of heart, or at a
wrong time ; of any false word, or oath ; of play, of scornful laughter,
of dropping crumbs, or spilling ale, or letting thing grow mouldy, or
rusty, or rotten ; clothes not sewed, wet with rain, or unwashen ; a cug
or a dish broken, or any thing carelessly looked after which we are
using,* or which we ought to take care of; or of cutting, or of da-
maging, through heedlessness. Of all the things in this rule which
are neglected, let her confess once a week at least, for there is none
of these things so small that the devil hath not written in his roll.
But confession eraseth it, and maketh him to lose much of his
labour. And all that confession doth not erase he will read full
readily on the day of judgment, in order to accuse thee with it ; a
single word shall not be wanting. Now, therefore, I advise that we
give him the least to write we ever can ; for no employment is more
gratifying to him. And whatever is written be careful to erase it
cleanly. With nothing may ye overcome nor defeat him better.
An anchoress may confess to any priest such open sins as all men
are liable to fall into ; but she must be well assured and confident of
the integrity of the priest to whom she sheweth unreservedly how it
stands with her in regard to carnal temptations, if she hath them, or
if she is tempted with them, except it be under the fear of death. I
am of opinion, however, that she may say in this manner, " Sir,
carnal temptations which I have, or have had, prevail over me too
much, on account of my weakness. I am afraid lest I should
go driving on sometimes much too far upon foolish, and, at times,
foul thoughts, as if I were hunting after pleasure. I might, through
God's powerful help, often shake them off me, if I were promptly
and stoutly to exert myself. I am sorely afraid lest the pleasure in
the thought should often continue too long, so that it might well nigh
attain the consent of the mind." I dare not [recommend] that she
should confess more fully concerning this to young priests, but to

• literally " which we go with : " a beast of burden may be meant.
CAMD. 80C. 2 Y

346 / -«," REGUL^ INCLUSARUM.

liche 7 stalewardliche umbe. Ich am offered sore leste be delit in
be bouhte Jeste to longe ofte, so bet hit kume neih skiles jettunge."
Ich ne der nout bet heo deopluker a schriue hire to gunge preostes
her abuten. Auh to hire owune schrift feder, oiSer to summe oiSre
lif-holie monne : gif heo mei hine habben, kulle al ut bet is r3e
krocke ^b ber heo schal speowen al ut bet wunder r' ber, mid fule
wordes, bet furSe, efter bet hit is, (tuy.e_aJj^.;vyTmdre ^)so bet heo AV*
drede bet heo hurte his earen bet hercneft hire sunnen. And jif
eni ancre is bet not nout of swuch binges, bonke georne Jesu Crist,
7 holde hire ine drede. j?e deouel nis nout dead get J. bet wute heo,
bauh he slepe.

Lihte gultes beteiS bus anonriht,c bi ou suluen J. and bauh sjggeiS
ham ine schrifte hwon ge bencheiS of ham ase ge speke~S mid preoste.
Vor be leste of alle, so sone ge undergiteiS hit, ualleiS biuoreri ower
weoued a creoix to ber d eorSe, 7 siggeft, " Mea culpa : " Ich agulte ^
Louerd, merci ! pe preost ne berf uor none gulte, bute gif hit beo
be grettre, leggen oiSer schrift on ou ben bet lif bet ge ledeiS efter
bisse riwle. Auh, efter be absoluciun he schal siggen, " Al bet god 'f
bet tu euer dest, 7 al bet vuel bet tu euer bolest uor be luue of Jesu
Crist, wrSinnen bine ancre wowes, — al ich on iunne be,e 7 al ich
Folio 95. legge uppe be ine remission of beos, 7 in remission, 7 in uorgiuenesse /*^ ^
of alle bine sunnen." And beonne sum lutel hwat he mei leggen on
be, oiSer on ou, ase enne salm, o^er two Pater nostres, ten Ave

• 1 TV' • 1' 1 *e> •

Marias, ofter tweolue. Disciplines echen to, gif him so biftunchei$.f
Efter be circumstances8 bet beoiS iwriten ber uppe, he schal be
sunne demen more o"Ser lesse. O sunne uorgiueh'ch mei beon ful
deadlich, buruh sum vuel circumstaunces g bet lift ber abuten. $]

• deopluker ne witterlicher. T. C. b culle al J>e pot ut. T. C.

c anan. T. d o cros dun to >e. T.

' eniun^e J>e. T. angeonni )>e. C. ' eche to gif him like. T.
e totagges. T. C.

TRIVIAL FAULTS ; PENANCE ; ABSOLUTION. 347

her own father confessor, or to some other man of holy life. If she
may have him, let her pour all out that is in the crock ; there, let her
vomit out all that perilous stuff; there, with words foul as its own
filth, let her censure it, so vehemently, that she may be afraid lest
she offend the ears of him who heareth her sins. And, if there is
any anchoress who is ignorant of such things, let her heartily thank
Jesus Christ, and let her continue in fear. The devil is not yet
dead ; let her know that, though he may be asleep.

Trivial faults correct thus, immediately, yourselves ; and yet,
mention them to the priest, when ye think of them in confession.
For the very least of them, as soon as ye are conscious of it, fall
down in the form of a cross to the earth before your altar, and say,
" Mea culpa : " I am guilty ; Lord, have mercy. The priest need
not for any fault, unless it be the greater, impose any other penance
upon you than the life which ye lead according to this rule. But
after the absolution, he shall say, " The merit of all the good thou
mayest have done, and all the evil thou mayest have suffered for the
love of Jesus Christ, within thy monastic walls, I grant thee, and I
apply it all to thee, towards the remission of these, and towards the
remission and forgiveness of all thy sins." And then he may
impose some small thing upon thee, or upon you, as a Psalm, or two
Paternosters, ten or twelve Ave Marys. He may add flagellations
too, if he think fit According to the circumstances, which are
written above, he shall judge the sin to be greater or less. One
venial sin may be very deadly, through some evil circumstance that
is joined with it.

348 REGUL^E INCLUSARUM.

Efter schrifte, hit falleiS to speken of Penitence, ]>et is dedbote t'
7 so we habbeiS injong, ut of Jnsse vifte dole, into ]?e sixte dole.

Al is penitence, If tet strong penitence, ]?et je euer drieiS, mine
leoue sustren, and [al] )>et je euer deft of god, 7 al ]>et je ]?olie$.
Al is ou uor martirdom ine so derfnl a ordre 1 vor je beoiS niht 7
dei upe Godes rode. BliSe muwe [je] euer beon )?erof. Vor ase
Seinte Powel ser$ : " Si compatimur, et conregnabimus." Ase je
schotteiS mid him of his pine on eorSe, also je schulen scotten mid
him of his blisse ine heouene. VorSi seiS Seinte Powel, "Mihi
absit gloriari nisi in cruce domini nostri Jesu Cristi." / Al ure blisse
mot beon in Jesu Cristes rode, pis word nomeliche limpet) to
ancren, hwas blisse auh forto beon allunge ine Godes rode. Ich
chulle biginnen of herre, 7 lihten so J?erto. NimeiS nu god jeme,
vor hit is almest Seint Beornardes Sentence.

preo manere of Godes icorene beoiS on eorSe. pe one muwe
beon iefhed to gode pilegrimes ^ ]?e o^Ser to deade ^ J?e ];ridde to
ihongede, mid hore gode wille, o Jesu Cristes rode, pe uorme beoiS
gode c' J>e oiSre betere r' ]>e ]?ridde beoiS best of alle.

Folio 95 6. To |?e uorme gredeiS Seinte Peter inwardliche, and serS, " Obsecro
uos tamque aduenas 7 peregrines ut abstineatis uos a carnalibus
desideriis, que militant aduersus animam." " Ich halsie ou," he seiiS,
Seinte Peter, " alse unkuiSe b 7 pilegrimes, J?et je wiiSholden ou from c
vlesliche lustes, ]?et weorreiS ajean ]?e soule." pe gode pilegrim halt
euer his rihte wei uorSward ^ ];auh he iseo oftere ihere idele
gomenes 7 wundres bi ]>e weie, he ne etstont d nout ase foles doiS,

» swa derf. T. C. b eltSeodi. T. )>eodi [outlondische men]. C.

c wi*. T. <i wi^stondes. T.

THE ELECT ON EARTH ABE OF THREE KINDS. 349

After confession, it is proper to speak of penance, that is, amends-
deed, and thus we have a way out of this fifth part into the sixth
part

PART VI.— OP PENANCE.

All that ye endure, my dear sisters, and all the good you ever
do, and all that you suffer is penance, and that, strong penance. It
is all like martyrdom to you in so strict an order, for ye are night
and day upon our Lord's cross. Glad may ye ever be thereof.
For, as St. Paul saith, " Si compatimur, et conregnabimus." a As
ye share with him in his suffering on earth, ye shall also share with
him in his blessedness in heaven. "Wherefore," St. Paul saith,
" God forbid that I should glory, save in the cross of our Lord
Jesus Christ." b All our joy must be in the cross of Jesus Christ.
This saying belongs especially to anchoresses, whose joy ought to be
wholly hi our Lord's cross. 1 will begin from a higher point, and
so come down to this part of the subject. Now pay good attention,
for it is nearly all from the Sentences c of St. Bernard.

The elect of God on earth are of three kinds : one kind may be
compared to good pilgrims, another to the dead, the third to men
suspended voluntarily upon the cross of Jesus Christ. The first are
good, the second are better, the third are best of all.

To the first St. Peter crieth earnestly and saith, " Obsecro vos
tanquam advenas et peregrinos ut abstineatis a carnalibus desideriis,
quae militant adversus animam." d "I beseech you," saith St.
Peter, " as strangers and pilgrims, that ye abstain from fleshly lusts,
which war against the soul." The good pilgrim holds always on his
way straight forward; although he see or hear idle sports and
wonders by the way, he doth not stop as fools do, but holds on his

• 2 Timothy, ii. 12. b Galatians, vi. 14.

c Liber Sententiarum. •' 1 Peter, ii. 11.

350 REGUL^E INCLUSARUM.

auh halt forft his rute 7 hieft toward his giste J. ne he ne bereft no
garsum bute gnedeliche his spense, ne cloftes noufter, bute one ]>eo
]>et he haueft neod to. a pis beoft holie men, ]>et ]?auh heo beon ifte
worlde heo beoft )?erinne ase pilegrimes, H goft mid gode liflode tou-
ward J?e riche of heouene, 7 siggeft mid ]?e apostle, " Non habemus
hie manentem ciuitatem, sed futuram inquirimus :"' )?et is, " Nabbe we
none wununge her, auh we secheft ofter wununge," and beoft bi ]>e
leste ]?et heo euer muwen ^ ne heo nabbeft^ne ne holdeft none tale
of none worldliche uroure, )?auh heo beon ine worldliche weie, ase
ich seide er, of pilegrimes, auh habbeft hore heorte euer touward
heouene. And owen wel uorte habbeii ^ vor oftre pilegrimes goft
. mid.swinke uorte sechen one holie monnes bones, ase Sein James

^

ofter Sein Giles r7 auh J?eo pilegrimes ]?et goft touward heouene,
heo goft forte beon isonted, 7 forte iuinden God sulf 7 alle his holie
halewen libbinde ine blisse, 7 schulen libben mid ham ine wunne
euer wiftuten ende. Heo iuindeft, iwis, Sein Julianes in, ]>et weiuer-
inde men jeorne secheft.

Folio 96. u beoiS J>eos gode t auh jet beoft J»e oiSre betere. Vor alle-

gate, ase ich er seide, pilegrimes al gon heo euer forftward, ne ne
bikumen nout buruhmen r$e worldes buruh ^ ham J?uncheft ]?auh
summechere god of J?et heo iseoft bi J?e weie, 7 etstondeft b sum del,
J»auh heo ne don mid alle r' 1! moni ]>ing ham ualleft to hwar jmruh
heo beoiS ilette, so )>et, more herm is, sum kumeft lete horn 7 sum
neuermore. Whoa is )?eonne skerre, 7 more ut of J?e worlde ]?en
beoft pilegrimes ? — J?et is to siggen, )>en ]?eo men ]?et habbeft world-
lich J?ing 7 ne luieft hit nout, auh jiueiS hit ase hit kumeft ham, 7
goft untrussed lihte ase pilegrimes touward heouene. Whoa beoft
betere )?en )?eos? God hit wot, J?eo beoft betere J»et ]>e apostle
spekeft to, 7 seiiS in his pistle, " Mortui estis, et uita uestra
abscondita est cum Christo in Deo r7 cum autem apparuerit uita
uestra, tune et uos apparebitis cum eo in gloria." Ee beoft deade, 7

• him to nedes. T. h stuttetS. C.

I. GOOD PILGRIMS. II. DEAD WITH CHRIST. 351

route, and hasteneth toward his inn where he is to lodge ; neither
doth he carry any treasure with him but barely for his expenses,
nor garments either, except one which he needeth. These are holy
men who, though they are in the world, are not in it as pilgrims,
and by leading a good life go toward the kingdom of heaven, and
say, with the Apostle, " Non habemus hie manentem civitatem, sed
futuram inquirimus : " a that is, " We have no dwelling-place here,
but we seek another dwelling-place ;" and they are satisfied with the
smallest accommodation possible, and neither have, nor make any
account of any worldly pleasure, though they are in their journey
through the world, as I said above of pilgrims, but they have their
heart always heaven-ward. And they ought well to have it, for
other pilgrims go with toil to seek a holy man's bones, as of St.
James, or St. Giles, but these pilgrims who go toward heaven go to
be sainted, and to find God himself, and all his holy saints living in
blessedness, and to live with them for ever in endless joy. Surely
they find St. Julian's inn, which wayfaring men diligently seek.

Now these are good, but the next are still better. For, although,
as I said before, all pilgrims go ever forward, and do not become
citizens in the world's city, yet they are sometimes delighted with the
things they see by the way, and stand still a while, though not
altogether, and many things happen to them whereby they are
hindered, so that — the more is the harm — some come home late,
some never. Who then are safer and more out of the world than
pilgrims are ? that is to say, than those men who have worldly things
and love them not, but give them away as they come to them, and
go unburdened and light, as pilgrims, toward heaven. Who are
better than they? God knoweth ! they are better to whom the
Apostle saith in his epistle, " Mortui estis, et vestra vita abscondita
cum Christo in Deo ; cum autem apparuerit vita vestra, tune et vos
apparebitis cum eo in gloria :" b " Ye are dead, and your life is hid

• Heb. xiii. 14. k Colossians, iii. 3, 4.

352 REGULJE INCLUSARUM.

ower lif is ihud mid Criste. Hwon he )>et is ower lif daweft 7
springeiS ase ]>e dawunge efter nihtes ]?eosternesse, 7 je schulen
springen mid him, schenre ]?en J>e sunne into eche blisse )?et nu beo~S
J>us deade. Hore liflode is herre r7 uor pilegrim eileiS monihwat.
pe dead nis a nout of, J?auh he ligge unburied 7 rotie buuen eorSe.
Preise him, laste him, do him scheome, seie him scheome 1 al him
is iliche leof. pis is a seli deaiS J?et makeiS J?us cwic mon ofter
wummon ut of }>e worlde. Auh sikerliche, hwose is Jms dead in
hire suluen, God liueiS in hire heorte r7 vor ]?is is J?et ]?e apostle ser$,
" Viuo ego, iam nori ego, uiuit autem in me Christus." " Ich libbe,"
seiiS ]>e apostle r7 " nout ich, auh Crist liueiS in me :" and is ase ]?auh
he seide, " Worldliche speche, worldliche silrSe, 7 euerich worldlich
Folio 96 b. )?ing iuindeiS me dead t1 auh )>et )?et limpe'S to Crist ]?et ich iseo, 7
ihere, and wurche ine cwicnesse. pus is euerich religius mon 7
wummon dead to ]>e world, 7 cwic ine Criste. pis is on heih steire t'
auh jet is on herre ^ and hwo stod euer }?erinne ? God hit wot, he
J?et seide, '* Mihi autem absit gloriari nisi in cruce Domini nostri
Jesu Christi, per quern mini mundus crucifixus est et ego mundo."
pis is ];et ich seide ]?eruppe r7 " Crist me ischilde uorto habben eni
blisse i J?isse worlde, but ine Jesu Cristes rode, my Louerd, Jmruh
hwam J?e world is me unwurS, 7 ich am unwurS to him, as werib
J?et is anhonged." A Louerd, heie stod he J?et spec o Jnsse wise !
And YIS is ancre steire, J?et heo ]?us sigge, " Mihi absit gloriari," ?c.
I none }>inge ne blisse ich me bute ine Godes rode, — ]?et ich J?olie wo, 7
am itold unwurS, ase God was o rode. Loke'S, leoue sustren, hu J?eos
steire is herre )>en eni beo of )?e o'Sre. pe pilegrim ifte worldes
weie, J?auh he go uoriSward touward J?e horn of heouene, he isihiS 7
ihereiS oiSerhwule unnut, 7 speke"S umbe hwule f1 wreiSiSet him uor
wowes ^ 7 monie Binges muwen letten him of his jurneie. pe deade
nisa nan more of scheome ];en of menke ^c of herd J?en of nesche ^
vor he ne iueleiS nouiSer r7 and foriSi he ne oferneiS nou~Ser wo ne
wunne. Auh ]?e )?et is o rode 7 haueiS blisse ]?erof, he wendeS

» ne wis.' . b wari. T. « menske. T. C.

III. CRUCIFIED WITH CHRIST. 353

with Christ. When he that is your life appeareth and springeth as
the dawn after the darkness of the night, ye also shall spring with
him, brighter than the sun, into eternal blessedness, who now are
thus dead." Their course of life is nobler, for a pilgrim is subject to
manifold evils. Though the dead lie unburied, and rot upon the
ground, he is unconscious of it. Praise him, blame him, put him to
shame by deed or word, all is equally agreeable to him. It is a
happy death which thus removeth a man or a woman out of the
world, while they are alive. And surely, she who is thus dead in
herself, God liveth in her heart, for this is that which the Apostle
saith, "Vivo ego, jam non ego, vivit autem in me Christus."* " I
live," saith the Apostle, " not I, but Christ liveth in me ; " which is
as if he said, Worldly speech, worldly sight, and every worldly
thing findeth me dead ; but whatsoever relates to Christ, that I see,
and hear, and do as one who lives. Thus is every religious man
and woman dead to the world, and alive in Christ. This is a high
degree ; but there is one still higher ; and who stood ever in that ?
God knows he who said, " But God forbid that I should glory, save
in the cross of our Lord Jesus Christ ; by whom the world is
crucified unto me, and I unto the world." b This is what I said
above, Christ shield me from having any delight in this world, but
in Jesus Christ's cross, my Lord, through whom the world is
worthless to me, and I am worthless to it, as a man that is crucified, j**"^
Ah, Lord ! how high did he stand who spoke in this wise ? And
this is the anchoress's degree, who should say thus, God forbid that
I should glory, &c. In nothing let me delight but in God's cross,
that I suffer wrong and am accounted worthless, as God was on the
cross. Observe, dear sisters, how this degree is higher than any of
the others are. The pilgrim in the world's way, though he is going
forward toward the home of heaven, seeth and heareth sometimes
vain things, and sometimes speaketh them. He is provoked to
anger by wrongs, and many things may hinder him from pursuing

* Galatians, ii. 20. " Ibid. vi. 14.

CAMD. SOC. 2 Z

354 REGUL^E INCLUSARUM.

scheome to menke,* 7 wo into wunne, 7 ofearneiS b forSi liure ouer
hure. pis beoft beo bet neuer ne beoiS glede iheorted bute hwon
heo bolieiS sum wo, o$er sum scheome mid Jesu on his rode r' vor
bis is be meste selulrSe on eor$e hwose mei, uor Godes luue, habben
scheome 7 teone. pus loke, riht ancren ne beo^S nout one pile-
grimes, ne jet nout one deade, auh beoiS of beos bridde. Yor al
hore blisse is uorte beon anhonged soriliche 7 scheomeliche mid lesu
on his rode. peos muwe blrSe singen mid holi chirche, "Nos
oportet gloriari in cruce Domini nostri Jesu Christi," bet is, ase ich
Folio 97. er sei(JCj hwat se beo of o'Sre : heo habbeft hore blisse sum ine
vlesches likunge, sum r$e worldes dweole, sum in o'Sres vuel f1 auh
we mote nede blegcjejj ois ine Jesu Cristes rode — |?et is, ine scheome
7 ine wo ]?et he dreih on rode. Moni wolde sumes weis ]?olien
vlesches herdschipes, 7 beon itold unwuriS, auh none scheome ne
mihte he J?olien. He nis bute halflunge upo Godes rode, pf he nis
igreiiSed uorte J^olien ham bofte.

" Uilitas et asperitas." Vilte and asprete, J?eos two [Jnnges] \*\
scheome and pine, ase Seint Bernard serS, beoiS ]?e two leddre stalen
]?et beoS upriht to }>e heouene, and bitweonen J;eos stalen beo"S be
tindes ivestned of alle gode )?eawes, bi hwuche c me climbeiS to be
blisse of heouene. And foriSi bet Dauid hefde beos two stalen of
bisse leddre, bauh he king were, he clomb upward 7 seide baldeliche
to ure Louerd, "Vide humilitatem meam et laborem meurn, et
dimitte vniuersa delicta mea." " Bihold," cwe$ he, " and isih mine
edmodnesse 7 mi swine, 7 forgif me mine sunnen alle togederes."
NoteiS wel beos two wordes bet Dauid ueie'S somed — swine and
edmodnesse : swine ine pine 7 ine wo, ine sor 7 ine seoruw ;

*• gomen. T. b ofserues. T. c swucche. T.

PAIN AND SHAME A LADDER REACHING TO HEAVEN. 355

his journey. The dead are no more conscious of reproach than of
honour, of hard than of soft ; for he feeleth neither, and therefore he
earns neither sorrow nor joy. But he that is on the cross, and hath
delight in it, turneth reproach to honour, and sorrow into joy, and
earneth, therefore, a double reward. Such are they who are never
glad-hearted except when they are suffering some grief or some
reproach with Jesus on his cross ; for this is the greatest happiness
on earth when any one can, for the love of God, bear reproach and
pain. Thus observe, that true anchoresses are not merely pilgrims,
nor yet merely dead, but they are of the third class. For all their
delight is to be suspended painfully and ignominiously with Jesus on
his cross. They may sing gladly with the holy Church,a " It be-
hoves us to glory in the cross of our Lord Jesus Christ ; " that is, as I
said before, whatever may be the case with others : they place their
happiness, some in carnal pleasures, some in the deceitful vanities of
the world, some in the evil that befalls others ; but we must glory in
the cross of Jesus Christ, that is, in the ignominy and pain that he
endured on the cross. Many might be willing to suffer in some
measure bodily hardships, and to be meanly accounted of, but not
to endure ignominy. He is only in part upon God's cross who is
not ready to endure them both.

" Vilitas et asperitas," comtempt and ill usage ; these two things,
ignominy and pain, as St. Bernard saith, are the two arms of the
ladder which reach up to heaven, and between those arms are fixed
the staves [or steps] of all the virtues by which men climb up to
the blessedness of heaven. And because David had the two arms of
this ladder, though he was king, he climbed upward, and said boldly
to our Lord, " Vide humilitatem meam et laborem meum, et dimitte
universa delicta mea." b " Behold," said he, " and see my humility
and my labour, and forgive me all my sins." Mark well these two
words which David joineth together — labour and humility : labour,
in pain and grief, in anxiety and sorrow ; humility, against the

• At the feast of the Invention of the Cross. b Psalm xxv. IS.

356 REGUL.E INCLUSARUM.

edmodnesse agean wouh of scheome ]?et mon drihiS )?et is told
unwurS. " BoiSe ]>eos bihold in me," cwe$ Dauid, Godes deorling,
" Ich habbe Jjeos two leddre stalen." " Dimitte vniuersa delicta mea."
Bilef, cweS he, bihinde me, 7 worp awei urom me alle mine gultes,
Folio 97 b. ]?et ich beo ilihted of hore heuinesse, lihtliche muwe stien up to )>er
heouene bi ]?isse leddre stalen.

peosa two J?inges, wo and scheome iueied togederes, beoiS Elies i
hweples ]?et weren furene, ase hit telleiS, and beren him up to Parais,
J?er he liueiS jut. Fur is hot 7 read. Bi ]>e hete is understonden
euerich wo ]?et eile~S flesche. Scheome is understonden bi J?e reade ^
auh wel mei don. Heo beoiS her hweolinde ase hweoles ]?et ouer-
turneiS sone, and ne lesteiS none hwule. pis ilke is eke bitocned bi
cherubines sweorde biuoren J?e jeten of Parais, J*et was of lai b 7
hweolinde 7 turninde abuten. Ne kumeiS non into Parais bute
)?uruh J>isse leitinde sweorde, J?et was hot 7 read : and in Elies
furene hweoles r' ]?et is, Jmruh sor 7 scheome, ]?et ouerturne^S liht-
liche 7 agejS sone. And nes Godes rode ]mruh his deorewuriSe P^^
blode iruded 7 ireaded, vorte scheawen on him sulf J?et pine 7
seoruwe 7 sor schulen mid scheome beon iheouwed ? Nis hit iwriten
bi him sulf, " Factus est obediens Patri usque ad mortem, mortem
autem crucis :"' }>et is, he was buhsum to his Feder, nout one to
deaiSe, auh to deaiSe of rode, puruh |?et ]?et he seiiS erest, "to
deaiSe," is pine to understonden r7 and Jmruh ]>et ]?et he |?er efter
seiiS, " to deafte o rode," is schendlac bitocned c' vor swuch was
Godes deaiS o rode — pinful 7 schendful ouer alle oiSre. Hwose euer
deieiS ine God, 7 o Godes rode, "|?eos two he mot J?olien — scheome
uor him, 7 pine. Scheome ich telle uorte beon euer her itold
unwuriS, and beggen ase on harlot, pf hit neod is, his liueneiS, and beon
oiSres beodemon, ase je beo~S, leoue sustren, 7 ^olieiS ofte daunger of
swuche ofterhwule ]>et muhte beon ower J?reL pet is eadie scheome
Folio 98. J>et ich of talie.c Pine ne trukeiS ou nout ine Jjeos ilke two Jnnges

• ko» ilke. T. >• lohe. T. lei. C. < spekie. T.

ELIJAH'S CHARIOT OF FIRE. THE FLAMING SWORD. 357

unjust ignominy which a man endures who is despised. " Behold
in me both of these," saith David the beloved of God, " I have these
two arms of the ladder." " Dimitte universa delicta mea : " Leave
behind me, saith he, and cast away from me all my offences, that
I may be lightened of their weight, and may mount up lightly to
heaven by the arms of this ladder.

Those two things, grief and ignominy, joined together, are
Elijah's wheels that were of fire, as we are told,a and bore him up
to Paradise, where he still liveth. Fire is hot and red. By the heat
is meant every pain that hurts the flesh. Ignominy is meant by the
redness ; and it well may be so. They are here rolling like
wheels that revolve quickly, and soon pass away. The same is also
signified by the sword of the cherubim before the gates of Paradise,
which was of flame and revolving and turning about. None come
into Paradise but through this flaming sword, which was hot and
red; and in Elijah's chariot of fire, that is, through pain and
ignominy, which turn round lightly and quickly pass away. And
was not God's cross coloured and reddened by his precious blood, to
shew in himself that pain and sorrow and anguish should be stained
with ignominy ? Is it not written of himself, " Factus est obediens
Patri usque ad mortem, mortem autem crucis ? " b that is, " He was
obedient to his Father, not only to death, but to death on the cross."
In that he saith first " to death," pain is to be understood ; and in that
he subjoins, " to death on the cross," ignominy is meant ; for such was
God's death on the cross — painful and ignominious above all others.
Whosoever dieth in God and on God's cross must suffer these two
things for him — ignominy and pain. I account it ignominy to be
always reckoned contemptible, and to beg one's food, if need be, like
a vagabond, and to be another's bedesman, as ye are, dear sisters,
and often bear the arrogance of such as might be your bond-servants.
That of which I am speaking is blessed ignominy. Pain is not

?

• 2 Kings, ii. 11. « b Philippians, ii. 8.

358 REGUL^E INCLTJSARUM.

Jjet al penitence is ine. Blescieft on 7 gledieft, nor ajean )>eos two,
on beoft twouold bliscen ijerked — agean scheome, menske t' 7 ajean
pine, delit 7 reste wiiSuten ende. Isaie, "In terra sua," inquid,
"dupliciapossidebunt." "He schulen," sei^ Isaie, "inhore owunelonde
welden twouold blisse ajean twouold wo J?et heo her drieft." Super
epistolam lac. " Mali nichil habent in celo : boni nichil in terra," vor
also ase ]?e vuele nabbed no lot ine heouene, ne J>e gode nabbeiS no
lot in eoriSe, in hore owuiie londe heo schulen welden blisse r'

/\ *} af-

** -twouold cunne mede ajean twouold seoruwe. Ase ]?auh he seide ^
" Ne Jmnche ham no ueorlich J>auh heo her ]?olien ase in unkufte
londe, 7 in unkufte earde, bitwhen uniSeode, scheome bo"Se 7
seoruwe ; uor so deft moni gentil mon ]?et is unkuft in unkufte
londe." Me schal ute swinken, and et horn me schal resten. And
nis he a kang a knit J?et secheiS reste ii5e uihte, 7 eise r$e place ?
" Militia est uita hominis super terram : " al J?is lif her is ase uiht,
ase Job witneft ^ auh efter }?isse uihte her, jif we wel uihteiS, menke
7 reste abitb us et horn, in ure owune londe, J?et is heoueriche.
Lokeft nu hu witterliche ure Louerd sulf hit witneiS, " Cum sederit
Filius hominis in sede majestatis, sedebitis et uos judicantes." B.
" In sedibus quies imperturbata r' in juditio honoris eminentia com-
mendatur : " " Hwon ich sitte uorto demen," seiiS ure Louerd, " je
schulen sitten mid me, and demen mid me al j?ene world ]?et schal
beon idemed, kinges and kaisers, knihtes and clerkes." I J>e sette, is
reste 7 eise bitocned, ajean J?e swinke ]?et is her ^ and ifte menske of
]>e dome ]?et heo schulen demen is heihschipe menskeful oner al
understonden, ajean scheome 7 louhschipe ]?et heo her uor Godes
luue mildeliche

Folio 98 b. Nis ]?er nu ]?eonne buten Jwlien gledliche 1 uor bi God sulf is o •
iwriten, "quod per penam ignominiose passionis peruenit ad glo-
riam resurrectionis," J?et is " ]?uruh schendfule pine he com to glorie

"• wicke. T. clianh. C. >» abides. T. ••• )>oleden. T. C.

EARTHLY PAIN AND SHAME REQUITED WITH HEAVENLY JOY. 359

wanting in these two things, in which all penitence consists. Be
happy and glad, for in requital of these two, twofold joys are
prepared for you — in requital of ignominy, honour ; and in requital
of pain, happiness and rest without end. Isaiah saith, " In terra
sua duplicia possidebunt." a " They shall in their own land possess
double joy for the double sorrow that they endure here." Upon the
Epistle of St. James, " Mali nihil habent in cselo : boni nihil habent
in terra." For, as the bad have no lot in heaven, nor have the
good any lot on earth, in their own land they shall enjoy happiness
— two kinds of reward for twofold sorrow. As if he had said,
" Think it no marvel though they suffer here as in a strange land, and
in a strange soil, among foreigners, both shame and sorrow ; for so
doth many a nobleman who is a stranger in a foreign land." Men
must endure toil abroad, and enjoy rest at home. And is not he a
foolish knight who seeketh rest in the combat, and repose in the
lists ? " Militia est vita hominis super terram : " b all this life here
on earth is as a fight, as Job witnesseth ; but after this fight here, if
we fight well, honour and repose await us at home, in our own land,
which is the kingdom of heaven. Observe, now, with what certainty
our Lord himself saith, " Cum sederit Filius hominis in sede
majestatis, sedebitis et vos judicantes.J'c St. Bernard, "In sedibus
quies imperturbata ; in judicio honoris eminentia commendatur : "
" When I sit to judge," saith our Lord, " ye shall sit with me, and
judge with me all the world, which shall be judged, kings and
emperors, knights and clerks." By the sitting, rest and ease is
signified, in opposition to the toil that is in this world, and by the
honour of the judgment which they shall judge is to be understood
the most honourable dignity, in opposition to the shame and humilia-
tion which they patiently endure here for the love of God.

J\ow, then, there is nothing for us but to suffer gladly ; for it is
written of God himself, " quod per poenam ignominiosa3 passionis
pervenit ad gloriam resurrectionis ; " that is, " through ignominious

» Isaiah, Ixi. 7. b Job, vii. 1. c St. Matt. xix. 28.

360 REGUL-E INCLUSARUM.

of blissfule ariste.5' Nis no selkuft, J>eonne, jif we wrecche sunfule
J?olien her pinen, jif we wulleiS a domesdei blissfuliche arisen r7 and
]?et we muwen }?uruh his grace pf we wel wulleiS. " Quoniam si
complantati fuerimus similitudini mortis ejus, similiter et resurrec-
tionis erimus." pis is Seinte Poules sawe ]?et ser<5 euer so wel.
Eif we beoiS i-imped to ]?e iliknesse of Godes deaiSe, we schulen
(beon i-imped to \>e iliknesse of his ariste. pet is to siggen, jif we
libbeiS ine scheome 7 ine pine uor his luue, ine hwuche two he deide,
we schulen beon iliche him in his blissful ariste — ure bodi briht ase
his is, world wrSuten ende, ase Seinte Powel witneiS, " Saluatorem
expectamus qui reformabit corpus humilitatis nostre configuratum
corpori claritatis sue." Let o"Sre atiffen a hore bodi ]?et eorneiS
biuoren bond "i and abide we ure helind ]>et schal atiffen ure b efter
his owune. " Si compatimur, conregnabimus." Eif we ]?oliei$ mid
him, we schulen bliscen mid him. Nis J>is god foreward? Wat
Crist, nis he neuer god feolawe, ne treowe, ]?et nule scotten r3e lure
ase eft r$e bijeate. Glosa : " Illis soils prodest sanguis Christi qui
voluptates deserunt et corpus affligunt." God schedde his blod for
alle men, auh ham one hit is wur§ J?et fleoiS flesches likunke 7 pineiS
ham suluen. And is ]?et eni wunder? Nis God ure heaued, and
we alle his limes? And nis euerich lim sor mid seoruwe of J?e
Folio 99. heaued ? His lim, ];eonne, nis he nout ]?et naueiS eche under so
sor ekinde heaued.c Hwon Jjet heaued swet wel, ]>et lim J?et ne
swet nout, nis hit vuel tokne ? He j?et [is] ure heaued swette blodes
swot uor ure secnesse, 7 for to turnen us of |?et lond vuel J>et alle
londes leien on, 7 h'ggeiS jet monie. pet lim, ]?eonne, ]?et ne swet
nout ine swincfule pine uor his luue, God lnV\¥ot,d hit bileaueft in
his secnesse r' and nis ]?er buten uorkeoruen hit, ]?auh hit sor jmnche
God ^ uor betere is finker oflPe J?en he eke euer.e Cweme^ he nu
wel God ]>et )ms bilimeiS him of him sulf, puruh ]?et J?et he nule

• acemen. T. C. b acemen ures. T.

c •£ naues warche vnder swa sare warchende heaued. T.

d Deuleset. T. C. « J>en hit eauer warche. T.

fa -A

/\\-lJ i

SUFFERING THE WAY TO GLORY. 361

pain he came to the glory of a blessed resurrection." It is no
marvel, therefore, if we wretched sinners suffer pains here, if we
would arise joyfully at the day of judgment ; and this we may do,
through His grace, if we earnestly desire it, " Quoniam si com-
plantati fuerimus similitudini mortis ejus, similiter et resurrectionis
erimus." a This is St. Paul's saying, who speaketh always so well.
" If we be planted to the likeness of God's death, we shall be planted
to the likeness of his resurrection ; " that is to say, if we live in
ignominy and pain through love of him, in which two he died, we
shall be like him in his joyful resurrection — our body bright as his
is, world without end, as St. Paul testifieth, "We look for the
Saviour, who shall change our vile body that it may be fashioned
like unto his glorious body." b Let others adorn their body who
run on beforehand; and let us wait for our Saviour, who shall
adorn ours after the fashion of his own. " Si compatimur, conreg-
nabimus." c If we suffer with him, we shall be in bliss with him.
Is not this a good covenant ? Christ knows he is not a good nor a
trusty partner who will not take part in the loss, as well as after-
wards in the profit. Gloss : " Illis solis prodest sanguis Christi qui
voluptates deserunt et corpus affligunt." God shed his blood for all
men, but it is efficacious to them only who abstain from carnal
pleasure, and mortify themselves. And is that any wonder ? Is
not God our head, and all we his members, and is not every member
pained when the head is in pain ? His member, then, he is not who
hath no ache under such a painfully aching head. When the head
sweats well, is it not an evil sign of the member that doth not sweat ?
He who is our head did sweat the sweat of blood for our sickness, and
to heal us of that epidemic disease in which all lands lay, and in which
many are still lying. That member, therefore, which doth not
sweat in laborious suffering for love of him, God knows, remaineth
in its sickness ; and there is nothing to be done but to cut it off,
though it seem painful to God ; for a finger off is better than one

• Romans, vi. 5. b Philippians, iii. 20, 21. e 2 Timothy, Ji. 12.

CAMD. SOC. 3 A

362 REGUL^E INCLUSARUM.

sweten? "Oportebat Christum pati 7 sic intrare in gloriam suam."
Seinte Marie merci ! hit moste so beon, hit seiiS, Crist polien pine 7
passiun, 7 so habben injongirito his riche. (Lo, deale hwat he serS, —
" so habben injong into his riche. "^) So, and non ofterweis ! And
we, wrecche sunfule, wulleiS mid eise stien to heouene pet is so heih
buuen us, 7 so swuSe muche wurS ! And me ne mei nout, wrSuten
swink a lutel kot areren, ne nout two pongede* scheon habben,
wiftuten buggunge.b Ofter we beoiS kanges,c pet weneft mid liht-
leapes d buggen eche blisse, oiSer pe holi halewen pet bouhten hit so
deore. Nes Seinte Peter 7 Seinte Andreu, pereuore, istreiht o rode,
and Seint Lorenz ofte gredil:' and loi$leasee meidenes pe titles
ikoruen of, and to-hwrSered o hweoles, 7 hefdes bikoruen ? Auh ure
sotschipe is sutel ^ and heo weren iliche peos jeape children pet
habbeiS riche uederes, pet, willes 7 woldes, tetereiS hore clones forto
habben neowe. Vre olde kurtel is pet fleschs pet we of Adam ure
Folio 99 1. olde ueder habbeiS. pene neowe we schulen underuongen of God,
ure riche ueder, in pe ariste of domesdeie, hwon ure vlesches schal
blikien schenre pen pe sunne, uorSi pet hit is mi totoren her mid . v-
wondrede 7 mid weane. Of peo pet tetereiS hore kurtel o pisse wise, '
ser$ Isaie, " Deferetur munus Domino exercituum a populo dimisso f
et dilacerato, a populo terribili." "A uolk to -limed and to-toren, a
uolk ferlich," he ser3, Isaie, " schal makien of himsulf to ure Louerd
present." Uolk to-limed g 7 to-toren mid stronge liflode 7 mid herde
he cleopeiS folc ferlich. Uor pe ueond is affuruht and offered of
swuche r' and forSi pet Job was swuch he mende of him, 7 seide,
" Pellem pro pelle et uniuersa," 7c. : pet is, " He wule jiuen uel uor
uelle, pet olde uor pe neowe." And is ase pauh he seide, " Ne geineft
me nout to assailen him, uor he is- of pe te-tore h uolke, pet to-tere^S
his olde kurtel, 7 to-rendeiS pe olde pilche of his deadliche uelle." f

• ^wongede. T. b bune. T. C.

c am cangede. T. bee's changes. C. d lihte scheapes. T.
« [saklese.] C. f diuulso. T. C. '/-~J ,

f to-laimet. C. h tome. T. to-torne. C.

1 flesch. T. fel. C.

ST. PETER, ST. ANDREW, ST. LAWRENCE, ST. KATHERINE. 363

always aching. Now, doth he please God who thus dismembers
him of himself, because he is unwilling to sweat ? " Oportebat
Christum pati, et sic intrare in gloriam suam." a St. Mary have
mercy ! It was necessary, we are told, that Christ should endure
pain and suffering, and thus have entrance into his kingdom. Ob-
serve well b what he saith, " thus have entrance into his kingdom."
Thus, and no otherwise ! And we wretched sinners, would mount
up with ease to heaven, which is so high above us, and of such
excellent worth ! And yet we cannot, without labour, erect a little
cottage ; nor obtain a pair of shoes with thongs without buying
them ! Either we, who think that we may buy everlasting joy for a
mere trifle, are fools, or the blessed saints are, who bought it so dear.
Were not St. Peter and St. Andrew, for that cause, extended on
the cross, and St. Lawrence on the gridiron ; and had not innocent
maidens their paps cut off, and were whirled on wheels, and beheaded ?
But our folly is evident ; and they were like those artful children of
rich parents who purposely tear their clothes that they may have
new ones. Our old kirtle is the flesh, which we have from Adam,
our old father ; we shall receive the new from God, our rich
Father, in. the resurrection on the day of judgment, when our flesh
shall shine brighter than the sun, because it is now torn here with
tribulation and distress. Of them who tear their kirtle in this
manner, Isaiah saith, " Deferetur munus Domino exercituum a
populo dimisso et dilacerato, a populo terribili." c "A people dis-
membered and torn, a terrible people," saith Isaiah, " shall make of
themselves a gift to our Lord." A people dismembered and torn
witli a hard and austere life he calleth a terrible people. For the
fiend is afraid and terrified of such ; and because Job was such he
complained of him and said, " Pellem pro pelle," £c. d that is, " He
will give skin for skin, the old for the new." As if he had said, " I
shall gain nothing by attacking him, for he is one of the torn people,

• St. Luke, xxiv. 46.

b deale ? tela, well ; J>eauliee, id. This obscure word occurs in pp. 276, 286, where
it is translated as if it were an abbreviation of Deu le set, Dicu, It unit. Dculesct occurs
pp. 268, and 360, note u. c Isaiah, xviii. 7. d Job, ii. 4.

364 KEGULJE INCLUSARUM.

Vor )?et fel is undeaftlich J>et ifte neowe ariste schal schinen seoue-
uold brihtre J?en J?e sunne. Eise 7 flesches este beoft ]>es feondes
merken. Hwon he isihft J?eos merken ine monne, ofter ine wummon,
he wot ]>et te kastel is his, and geft baldeliche in ]>er he isihft iriht
up swuche baneres ase me deft ine castle. Auh, iften itorene uolke
he misseft his raerken, and isihft in ham iriht up Godes banere t' ]>et
is, herdschipe of Hue ^ and J?e ueond haueft muche drede ]>erof ase
Isaie witneft.

" Me leoue Sire," seift sum, " and is hit nu wisdom mon to don so *
wo him suluen ? " And tu jeld me onsware : Of two men, hwefter is
wisure ? Heo beoft bofte seke 1 ]?e on uorgeft al ]>et he luued of
Folio loo. metes 7 of drunches, 7 drinkeiS bitter sabraz uorto akoueren his
heale ^ J?e ofter uoluweft al his wil, 7 fedeft a his lustes ajean his
secness, 7 forleoseft J?et lif sone. Hwefter is wissure of )?eos two ?
Hwefter is betere his owune ureond? Hweder luueiS him sulf
more ? And hwo is ]>et nis sec of sunne ? God, for ure secnesse,
drone attri drunch o rode ^ and we nulleft nout bittres biten buten b

^" /*~ ^

for us suluen? vNe mei hit nout so beon.j Nis J>er nowiht )?erof. ^^ rvV
Sikerliche his feoleware mot mid pine of his flesche uoluwen his
pinen. Ne wene non mid este stien to ]?e steoren.

•< XtA'

r 'Yv^vV ^

" Nu, Sir^'' seift sum eft, " and wule God so wrakefuliche awreken ?-
him upon sunne ?" Ee, mon, oSer wummon. \ Uor loke nu hu he'""
hit hateiS swufte. Hwu wolde nu a mon beaten J?et ]?ing sulf hwar
se he ifunde hit )?et for J?e muchele hatunge J?erof beote J?e schea-
dewe, 7 al J?et heuede }?erto eni ilicnesse? God, Feder Almihti,
hwu beot he bitterliche his deorewurSe sune, Jesu Crist ure Louerd,
]?et neuer nede c sune, bute one Jjet he ber vleschs iliche ure vlesche,
)?et is ful of sunne. And we schulen beon ispareded d ]?et bereft on

• for'Ses. T. fordetS. C. b boten biten ? . '• •' ToJU

c neuede, ne hauede 't d isp.-iret. T. ispared. C.

THE FOOLISH SICK REFUSE BITTER MEDICINE. 365

who tears his old kirtle, and rendeth the old cloak of his mortal
skin." For that skin is immortal which in the new resurrection shall
shine seven times brighter than the sun. Ease and carnal enjoy-
ment are the devil's marks. When he sees these marks in man or
woman he knows that the castle is his, and goeth boldly in where he
sees such banners erected as are usual in a castle. But, in the torn
people, he misseth his marks, and among them he seeth God's
banner erected, which is a hard life, which the devil is much afraid
of, as Isaiah testifieth.

" My dear sir," some one may say, " is it wisdom now for man
or woman thus to afflict themselves ? " Do thou also answer me
this : Of two men, both of whom are sick, which is the wiser ? The
one abstains from all the things that he desires, both meat and drink,
and drinketh bitter sabraz,a in order to recover his health; the
other followeth all his inclinations, and feedeth his lusts, contrary to
his sickness, and soon loseth his life. Whether of these two is
wiser? Which is the better friend to himself? Which of them
loveth himself more ? And who is there that is not sick of sin ?
For our sickness, God drank a poisonous drink upon the cross.
And will not we taste any bitter remedy for ourselves ? b It must
not be so. It is not so. His follower must surely follow him in his
sufferings, with bodily pain. Let no one think that he can ascend
to the stars with luxurious ease.

" Now, sir," some one saith again, " and will God avenge himself
so severely upon sin ? " Yes, O man, or woman, for consider now
how greatly he hateth it. How would a man beat the thing itself
if he found it, who for his great hatred of it beat the shadow, and
every thing that had any resemblance to it ? How bitterly did God
the Father Almighty beat his dear Son Jesus Christ our Lord, who
never did any sin, but merely because he bore flesh like our flesh,
that is full of sin ? And shall we be spared who bear upon us his
Son's death — the weapons that slew him, which were our sins ?

• See remarks on this word by Albert Way, Esq. in Notes and Queries, vol. ii. p. 1 70,
and by S. W. Singer, Esq. p. 204.

0 Kt uos nul urn us aliquid amarum gustare pro nobismet ipsis ? MS. Oxou.

366 REGUL^ INCLUSARUM.

us his sune dea'S — ]>e wepnen ]?et slowen him, ]?et weren ure sunnen ?
And he J?et neuede nout of sunne, bute scheadewe one, he was r$e
ilke scheadewe so scheomeliche ituked, and so seoruhfuliche ipined,
J;et er J?en hit com J?erto, uor J?e )?reatunge one ];erof, he bed his
Feder ore. " Tristis est anima mea usque ad mortem. Patera's!
possibile est, transeat a me calix iste." " Sore," cwe~S he, ure Louerd,
e ' me grulleft a ajean mine pine. Mi Ueder, gif hit mei nu beon, spare
Folio 100 6. me et tisse time r7 ]?i wille, )?auh, 7 nout min, euer beon ifulled." b
His deorewurSe Ueder uorSi ne uorber him nout, auh leide on him
so bitterliche J?et he bigon to greden, mid reouSfule stefne, " Eloy,
Eloy, lama zabatani," Mi God, mi God, mi deorewurSe Ueder,
hauest tu al uorworpen me, Jnn onlepi sune, ]?et beatest me Jms
herde ? Uor al ]ns ne lette he nout 1 auh beot him so longe 7 so
swufte grimliche ]?et he sterf o rode. " Disciplina pacis nostre super AV^>*
eum," seiiS Isaye : ]?us ure beatunge ueol upon him 1 uor he dude
him sulf bitweonen us 7 his Feder, ]>et ]?rette us forto smiten 1 ase
]?e moder |?et is reou'Sful de^ hire bitweonen hire childe *? ]>e wroiSe
sturne ueder, hwon he wule beaten, pus dude ure Louerd Jesu
Crist. Ikept on him deaiSes dunt, uorte schilden us ]?er mide t'
igraced beo his milce ! Hwar se muchel dunt is, hit pulteiS up c
ajean o |?eo ]>et ]>er neih stonde"S. Sikerliche, hwose is neih him ]?et
ikepte ]>e heuie duntes, hit wule pulten d on him, ^ nule he him neuer dL*"^
menen ^ uor j?et is |?e preoue ]?et he stont neih him r' and }>e pultunge
is ful liht to J?olien uor his luue ]?et underueng so heuie duntes us JU^
forto buruwen from ]?es deofles botte iiSe pine of helle.

Eet, seiiS e moni mon, " Hwat is God ]?e betere ]?auh ich pinie me uor at*
his luue ? " Leoue mon, oiSer wummon, God punched god of ure
god. Vre god is jif we do$ ]?et we owen. Nim jeme of J?is
asaumple. A mon ]?et were ueor iuaren, 7 me come 7 tolde him J?et
his deore spuse murnede so swuiSe efter him pet heo wiSuten him

» grises. T. i> iforSet. T. C. ' hit bultes. T.

d bulen. T. bulten. C. e ^ej sejs> -p^

CHRIST STOOD BETWEEN US AND PUNISHMENT. 367

And he who had no sin, but only the shadow of it, was in that
shadow so ignominiously punished, and so wofully tormented, that,
before it came to this, when it was only threatening him, he prayed
for mercy from his Father. "Tristis est anima mea usque ad
mortem. Pater, si possibile est, transeat a me calix iste." a "I feel
great horror," saith our Lord, " at the prospect of my sufferings.
My Father, if now it be possible, spare me at this time ; nevertheless
Thy will and not mine be ever fulfilled." His dear Father did not
on that account forbear, but laid on him so bitterly that he began to
cry with a sorrowful voice, " Eloi, Eloi, lama Sabachthani," b My
God, my God, my dear Father ! hast thou altogether cast me off?
me thine only Son, that thou beatest me thus severely? Yet, for
all this, he left not off, but beat him so long and so very fiercely that
he died on the cross. " Disciplina pacis nostrae super eum," saith
Isaiah : c thus our beating fell upon him, for he placed himself
between us and his Father, who was threatening to smite us, as the
mother who is full of pity placeth herself between her child and
the angry stern father when he is about to beat him. Thus did our
Lord Jesus Christ. He met the death-blow himself, to shield us
thereby, thanked be his mercy ! Where a great blow is given, it
reboundeth again, upon those who stand nigh. Truly, whosoever
is nigh him who met the heavy blows, they will rebound upon him,
and he will never complain ; because this is the proof that he stands
nigh him ; and the rebounding stroke is very easy to bear out of love
to him who received such heavy blows to protect us from the devil's
staff in the pains of hell.

Still, saith many a one, " What is God profited though I afflict
myself for his love ? " Dear man, or woman, God is pleased with
our good. Our good is that we do what we ought. Pay attention
to this example. If a man had travelled a long way, and some one
came and told him that his dear wife was grieving so much for him
that she had no pleasure in any thing without him, but for thinking

» Math. xxvi. 38, 39. b ibid, xxvii. 46. e Isaiah, liii. 5.

368 REGULJE INCLUSAKUM.

Folio 101. nefde no delit i none ]nnge, auh were, for ]?ouhte of his luue, lene 7
vuele iheowed:"1 nolde him liken betere ]?en J>a v
heo gleowede 7 gomede, 7 wedde mid oiSer mejr.

vuele iheowed:"1 nolde him liken betere J>en J>auh me seide him J>et r ~fS**

men\ 7 liuede in delices ? ''^
Al so, ure Louerd, ]?et is J>e soule spus, ]?et isihft al J?et heo deft, ^x^

]?auh he heie sitte, he is ful wel ipaied )?et heo murneft efter him 1 7
he wule hien toward hire nracheles ]>e swuftere mid jeoue of his
grace S ofter uechchen hire allunge to him to glorie buten ende.

Ne gropie hire non to softeliche, hire suluen to bicherren. Ne
schal heo, uor hire Hue, witen hire clene, ne holden hire ariht ing i--v
chastete wrSuten two Binges, ase Seint Aldretb wrot to his suster.
pet on is pinungec ine vlessche, mid festen, mid wechchen, mid
disciplines, mid herd weriunge, herd leouwe,d mid vuel, mid muchele
swinkes. pet o^Ser ]nng is heorte ]?eauwes, deuociun, reoufulnesse,
merci, pite of heorte, luue, edmodnesse, 7 o'Sre swuche uertuz.
" Me Sire," ]?u onswerest me, " sulle^S God his grace ? Nis grace
wil-jeoue ?" Mine leoue sustren, j>auh clennesse^ie beo nout buine ed e -^
God, auh beoiS jeouen of grace, vngraciuse stondeiS ]?er to-jeines,
and makie^S ham unwurSe to holden so heih J?ing ]?et nulled swink f
]?ereuore bliiSeliche ]?olien. Bitweonen delices, 7 eise, 7 flessches
esfce, hwo was euer chaste ? Hwo her g euer fur wiftinnen hire J?et
heo ne bernde? Pot ]?et wallet swufte, nule he beon ouerladen,
oiSer kold water iworpen J?erinne and brondes wiftdrawene? pe
wombe pot ]?et wallet euer of metes, and more of drunches, he is so
neih neihebur to J?et fulitowene lim J?et heo deleft mid him J?e brune
Folio 1016. of hire hete. Auh, monie ancren, more herm is, beoft so vlesshwise,
7 so ouerswufte of-dred leste hore heaued aeke,h 7 leste hore licome
feblie to swuiSe, and witeft so hore heale J?et ]?e gost unstrencfteft 7
secneft ine sunne r' and ]?eo ]?et schulden one lecnen hore soule mid

" lielhewet. T. cl iheowed. C. b Ailreade. T. Ailret. C.

c pinsunge. C. d lehe. T. leoune. C.

e bimeded. T. bune. C. ' swinken. T.

is bredde. T. C. " \varchc. T.

CAUTIONS AGAINST CARNAL EASE AND INDULGENCE. 369

of his love was become lean and pallid; would it not please him
better than if it were told him that she was merry and sportive, and
had wedded another man, and was living in pleasure ? Even so
our Lord, who is the soul's husband, and seeth all that she doth,
though he sits on high, is full well pleased that she longeth for him,
and will hasten to her so much the sooner, with the gift of his grace,
or he will go and bring her to him once for all, to glory without end.

Let not any one handle herself too gently, lest she deceive her-
self. She will not be able, for her life, to keep herself pure, nor to
maintain herself aright in chastity without two things, as Saint
Ailred wrote to his sister. The one is, giving pain to the flesh by
fasting, by watching, by flagellations, by wearing coarse garments,
by a hard bed, with sickness, with much labour. The other thing
is the moral qualities of the heart, as devotion, compassion, mercy,
pity, charity, humility, and other virtues of this kind. " Sir," thou
answerest me, " doth God sell his grace? Is not grace a free gift ? "
My dear sisters, although purity is not bought of God, but is given
freely, ingratitute resisteth it, and renders those umvorthy to
possess so excellent a thing who will not cheerfully submit to
labour for it Amidst pleasures and ease, and carnal abundance,
who was ever chaste ? Who ever carried fire within her that did
not burn ? Shall not a pot that boileth rapidly be emptied of some
of the water, or have cold water cast into it, and the burning fuel
withdrawn ? The pot of the belly that is always boiling with food,
and especially with drink, is so nigh a neighbour to that ill-dis-
ciplined member that it imparts to it the fire of its heat. Yet many
anchoresses, more is the harm, are of such fleshly wisdom, and so
exceedingly afraid lest their head ache, and lest their body should
be too much enfeebled, and are so careful of their health, that the
spirit is weakened and sickeneth in sin, and they who ought alone to
heal their soul, with contrition of heart and mortification of the flesh,
become physicians and healers of the body. Did Saint Agatha so ?

CAMD. SOC. 3 B

370 REGULJE INCLUSARFM.

heorte bireousunge 7 flesshes pinunge, uorwurSeft fisiciens 7 licomes /• '
leche.* Dude Seint Agace so ? pet onswerede 7 seide to ure
Louerdes sonde pet brouhte hire salue uorto helen hire tittes,b " Me-
dicinam carnalem corpori nunquam exhibui:"0 pet is, "Flessliche
medicine ne dude ich me neuere." And nabbe je iherd tellen of pe
preo holi men, bute pe on was iwuned, uor his kolde mawe uorto
nutten hote spices, 7 was ornure of mete 7 of drunche pen pe twei
oftre, peo, pauh heo weren seke, ne nomen heo neuer jeme hwat was
hoi, hwat was unhol te eten ne to drincken, auh nomen euer uorS-
riht hwatse God ham sende, ne makeden heo neuer strenc~Se of
gingiuere ne of gedewal,d ne of clou de gilofre. A dei ase heo preo
weren iuollen o slepe, 7 lei bitweonen peos two, pe pridde pet ich
spec of er, so com pe Cwene of Heouene 7 two meidenes mid hire.
pe on ber ase pauh hit were a letuarie ^ pe oiSer ber enne sticke of
gode gold. Vre Lefdi nome mid te sticke 7 dude r$e ones muiSe
perof, and pe meidenes eoden furSre to pe midleste. " Nai," cwe~S
ure Lefdi, " he is his owune leche r' go^S ouer to pe pridde." Stod i
on holi mon neorrento,6 7 biheold al pis ilke. Hwon sec mon haueft
et bond ping pet him wule don god, he mei hit wel notien r' auh
Folio 102. forto beon so angresful perefter nis nout God icweme ^(and ancrefjil
nomliche uor swuch religiun nis nout God icweme.) God 7 his
deciples speken of soule lechekreft r' f 7 Ypocras 7 Galien of licomes
hele. pe one pet was best ilered of Jesu Cristes deciples serS pet
flesshes wisdom is deaft of pe soule : " Prudentia carnis mors."
" Procul odoramus bellum," ase Job seift. So we dredeS flesches
vuel ofte er pen hit kume. pet soule vuel kume$ up, 7 we polien
pe soule vuel, uorte etsterten vlesches vuel, ase pauh hit were betere
to polien golnesse brune pen heaued eche, oiSer grucchuuge of one
mis-itowene wombe. And hweiSer is betere, ine secnesse uorte beon
Godes freo child, pen i flesches heale uorte beon prel under sunne?

• lechea. T. b pappes. T. c adhibui. C. ' "

* gedewal. T. zeduale. C. Nardus Celtica. * of feor. T. C. . i^fil
< lechecraft. T. C.

ST. AGATHA. A LEGENDARY MIKACLE. 371

who answered and said to our Lord's messenger who brought her
salve to heal her breasts, " Medicinam carnalem corpori nunquani
exhibui?" That is, "Fleshly medicine I never applied to myself." And
have ye never heard the story of the three holy men, of whom one
was wont, for his cold stomach, to use hot spices, and was more
interested about meat and drink than the other two, who, even if
they were sick, took no heed of what was wholesome and what was
unwholesome to eat or to drink, but always took directly whatever
God sent them, nor ever made much ado about ginger, or valerian,
or cloves ? One day, when the three were fallen asleep, and the
third, of whom I spoke above, lay between these two, the Queen of
Heaven came, and two maidens with her, one of whom bare what
seemed an electuary, the other bare a spoon of good gold. Our Lady
took some of it with the spoon, and put it into the mouth of one, and
the maidens passed on to the middlemost. "Nay," said our Lady, "he is
his own physician, go over to the third." A holy man stood not far
off and beheld all this.a When a sick man hath at hand any thing
that will do him good, he may piously use it ; but to be so anxious
about it is not pleasing to God, and especially for one of such a
religious profession to be anxious is not pleasing to God. God and
his disciples speak of the art of healing the soul ; Hippocrates and
Galen of the health of the body. He who was the most learned of
the disciples of Jesus Christ, saith that the wisdom of the flesh is the
death of the soul, " Prudentia carnis mors."b "We smell the battle
afar off," as Job saith.0 Thus we often dread a bodily disease
before it come. The soul disease attacks us and we bear it, to escape
from the bodily disease, as if it were better to endure the fire of lust
than headache, or the grumbling of a disordered stomach. And
which of these two is better, in sickness to be a free child of God,
than in bodily health to be a bond-servant under sin ? And I do

a " David Frys, of Brantam, may believe this storie, whoe hath al read it. St. Bernard
on his creed." Note on the margin of the MS.

b Romans, viii. 6. c xxxix. 25.

372 REGUL^E INCLUSARUM.

And J?is ne sigge ich nout so J>et wisdom 1! mesure ne beon ouer al
iloked, ]?e moder is a[nd] nurrice of alle gode ]?eauwes. Auh we
cleopieiS a ofte wisdom }>et nis non. Uor soft wisdom is don euere
soule liele biuoren flesches hele r7 and hwon me ne mei nout boiSe
holden somed, cheosen er licomes hurt )?en, Jmruh to stronge uon-
dunges, soule J?rowunge. Nicodemus brouhte uorte smurien mid
ure Louerd an hundred weien of mirre 7 of aloes, hit seift, J>et beoiS
bittre spices and bitocneS bittre swinkes, 7 flesches pinunge.b Hun-
dred is ful tel, 7 noteft perfectiun, ]?et is, ful dede ^ uorte scheawen
}>et me schal fuldon flesches pine ase uorS ase euere efne mei ]?olien.
Bi ]?e weie is bitocned mesure 7 wisdom, — ]?et euerich mon/^weie V^'
hwat he muwe don r7 and ne beo nout so ouer swuSe agest c )>et je '
uorjemen J?et bodi t7 ne eft, so tendre of ]>e bodie ]>et hit iwurSe
untowen, 1! makie }?ene gost ]?eowe. Nu is al ]jis mest iseid of
bitternesse wiftuten. Sigge we nu sumhwat of bitternesse wiiS-
innen r" vor, of ]?eos two bitternesses awakeneiS swetnesse, her jet i
]?isse world, and nout one ine heouene.

Ase ich seide riht nu ]?et Nicodemus brouhte smuriles uorte
smurien mide ure Louerd, al riht so ]?e Jjreo Maries brouhten deore-
wur"Se aromaz uorte smurien mide his bodi. NimeiS nu gode jeme,
mine leoue sustren. peos ]?reo Maries bitocned ]?reo bitternesses r^. t s^
vor J?esnome Marie spele'S bitternesse, ase de^ Mararaht1? Merarilit,
J?et ich spec er of J?eruppe. pe uormeste bitternesse isJbireousunge '
7idedbote uor sunne, hwon )?e sunfule is iturnd erest to ure Louerd.
pet is to understonden bi ]?e ereste Marie, Marie Magdalene J. and
bi gode rihte, uor heo, ine muchele bireousunge 7 ine muchele bitter-
nesse of heorte, bilefde hire sunnen 7 turnde to ure Louerd. Auh
forfii ]?et sum muhte Jmruh to muchel bitternesse uallen into unhope,
Magdalene, J?et speleft tures heinesse, is to Marie iefned^d |?uruh

n callen. T. b pinsinges. T. pinsunges. C.

f igast. T. C. 'i ifeiet. T. iveiet. C.

THE THREE MARYS THREE KINDS OF BITTERNESS. 373

not say this as if wisdom and discretion were not always joined.
Wisdom is the mother and the nurse of all virtues ; but we often
call that wisdom which is not wisdom. For it is true wisdom to
prefer the health of the soul to that of the body ; and when we
cannot have them both together, to choose bodily hurt rather than,
by too powerful temptations, the destruction of the soul. We are
told that Nicodemus brought for the anointing of our Lord an
hundred pounds of myrrh and of aloes,a which are bitter spices, and
betoken toilsome labour, and mortification of the flesh. A hundred
is a complete number and denotes perfection, that is, a complete
work, to signify that we ought to perfect the mortification of the
flesh as far as may reasonably be endured. By the weight is
signified discretion and wisdom — that every man should weigh(with -
wisdom)what he is able to do, and not be so exceedingly spiritual as
to neglect the body, nor, on the other hand, so indulgent to the body
that it might become disorderly, and make . the spirit its servant.
Now most of what has just been said is concerning external bitter-
ness. Let us now say something of bitterness internal ; for, of these
two bitternesses ariseth sweetness, even in this world, and not in
heaven only.

As I said just now that Nicodemus brought ointments wherewith
to anoint our Lord, even so, the three Marys brought precious
spices wherewith to anoint his body. Take good heed now, my
dear sisters : these three Marys denote three bitternesses ; for this
name, Mary, meaneth bitterness, as do Mararaht and Merariht, of
which I have already spoken.b The first bitterness is remorse and
making amends for sin, when the sinner is first converted to our Lord.
This is to be understood by the first Mary, Mary Magdalene ; and
with good reason, for she, in great remorse and in great bitterness of
heart, left off her sins and turned to our Lord. But because some
through too much bitterness might fall into despair, Magdalene, which
signifieth the height of a tower, is likened [/. joined] to Mary, by which

« St. John, xix. 39. " Page 300.

374 REGDL^E INCLUSAKUM.

hwat is bitocned hope of heih nierci 7 of heouene blisse. pe oiSer
bitternesse is bitternesse in wrastlunge, 7 in wragelunge ajean
uondunges r7 and )?eos bitternesse is bitocned bi )?e oiSer Marie,
Marie Jacobi i7 uor Jacob speleiS wrastlare. peos wrastlunge is ful
bitter to monie J?et beo$ ful uoriS i$e weie touward heouene r7 for ]?e
jet fondunges, ]?et beoiS }?e deofles swenges, wagged oiSer hwules, 1!
moten wresjten ajean mid stronge wragelunge.* Vor, ase Seint
Folio 103. Austin ser$, "Pharao contemptus surgit in scandalum." peo hwule
J?et euer Israeles folc was in Egipte under Pharaones hond, ne ledde
he neuer uerde ]?eron. Auh ]?o hit fleih urom him, ]?o, mid al his
strenciSe wende he J?erefter. UoriSi is euer bitter uiht neod ajean
Pharaon, ]?et is, ajean J?e deouel. Vor, ase serS Ezechiel, " San-
guinem fugies, et sanguis persequitur te." b Vlih sunne ? sunne wule
euer uoluwen efter )?e. Inouh is iseid |?erupe hu J?e gode nis neuer
siker of alle uondunges. So sone so he haueiS ouerkumen ]?et on,
ikepe anonriht an ofter. pe ]?ridde bitternesse is ine longunge tou-
ward heouene, 7 in J?e anui c of J?isse worlde, hwon eni is so heie J?et
he haueiS heorte reste onont uniSeawes weorre, 7 is ase ine heouene '<
jetes, 7 )?unche^ bitter alle worldliche Binges. And J?eos bitternesse
is understonden bi Marie Salome, ]?e ]?ridde Marie. Vor Salome speleiS
peis S and ]?eo jet J?et habbeiS peis 7 reste of cleane inwit, heo
habbeft in hore heorte bitternesse of Jnsse liue, ]>et ethalt ham urom
blisse J?et ham longeiS to urom God ]?et heo luuieiS. pus, lo! in
eueriche stat rixleiS bitternesse: erest, r$e biginnunge, hwon me
seihtneiS mid God ^ i uor^jong of gode liue r7 and r3e last ende.
Hwo is, J?eonne, o Godes half, ]?et wilneft i ]?isse worlde eise
o'Ser este ?

Auh nimeiS nu her jeme, mine leoue sustren, hwu, efter bitter-
ness kumeft swotnesse. Bitterness bu^ d hit ^ uor, ase J?e gospel serS,

" wi^linge. T. wraggunge. C.

b cum sanguiuem oderis, sanguis persequetur te. Vulg.

" ende. T. anuu. C. d bigete. T.

AFTER BITTERNESS COMETH SWEETNESS. 375

is signified hope of great mercy, and of the joy of heaven. The
second bitterness is in wrestling and struggling against temptations,
and this bitterness is denoted by the other Mary, Mary the mother
of Jacob ; * for Jacob meaneth wrestler. This wrestling is very
bitter to many who are well advanced in the way to heaven, because
they still sometimes waver in temptations, which are the devil's
casts, against which they must wrestle with vigorous efforts. For,
as St. Austin saith, Pharaoh when despised was roused to punish
the affront. As long as the people of Israel were in Egypt in
subjection to Pharaoh, he never led an army against them. But
when they fled from him, then he pursued them with all his forces.
Wherefore it is necessary always to fight bitterly against Pharaoh,
that is, against the devil. For, as Ezekiel saith,b " Thou shalt flee
from blood, and blood shall pursue thee." Flee from sin, and sin
will always follow after thee. It has been sufficiently shewn above
how the good man is never safe from all temptations. As soon as
he hath overcome one, he immediately meets with another. The
third bitterness consists in longing for heaven, and weariness of this
world, when one is of such exalted piety that his heart is at rest
with regard to the war against vice, and he is, as it were, in the
gates of heaven, and all worldly things seem bitter to him. And
this bitterness is to be understood by Mary Salome, the third Mary.
For Salome signifieth peace, and they who have peace and the
repose of a pure conscience, have in their heart bitterness of this
life, which detains them from blessedness which they long for, and
from God whom they love. Thus we see that in every state
bitterness prevails : first, in the beginning, when we are reconciled
to God — in the progress of a good life — and in the last end. Who,
then, is on God's side who desireth in this world ease or abundance ?
But now, observe here, my dear sisters, how after bitterness
cometh sweetness. Bitterness buyeth it, for, as the Gospel saith,
those three Marys bought sweet-smelling spices, to anoint our Lord

• [James.] St. Luke, xxiv. 10. b xxxv. 6.

376 REGUL.E INCLUSARUM.

beos breo Maries bouhten swote smellinde aroraaz uorto smurien
Folio 103 1. mide ure Louerd. puruh aromaz, bet beoiS swote, is understonden
swotnesse of deuot heorte. peos breo Maries bugged hit, bet is,
buruh bitternesse me kumeft to swotnesse. Bi bisse nome, Marie,
nimeiS euer bitternesse. puruh Marie bone '..*? bisocne was water,
ette noces, iwent to wine r' bet is to understonden, buruh bone of
bitternesse bet me her drieiS for God, be heorte, bet was wateri,
smecchles,a and ne uelede no sauur of God, nanmore ben of water,
beo schal beon iwend to wine 1 bet is, beo heorte schal iuinden
sinech ine him swete ouer alle wines. UorSui seiiS be wise, " Usque
in tempus sustinebit paciens, et postea reditio jocunditatis :"' bet is,
be bolemode bolie bitter one hwule r' uor he schal sone berefter
habben jeld of blisse. And Anne in Tobie seiiS bi ure Louerd,
" Quia post tempestatem tranquillum facit, et post lacrimacionem et
fletum, exultacionem infundit:" bet is, iblesced beo bu, Louerd, bet
makest stille efter storme ^ 7 efter wopie wateres jeldest bliiS
murulrSes. Salomon: "Esuriens etiam amarum pro dulci sumet:"
pf bu ert of hungred efter be swete, bu most erest sikerliche biten
oiSe bittre. In Canticis : " Ibo mihi ad montem mirre et ad colles,"
?c. Ich chulle gon, heo ser$. Godes deore spuse, to recheles hulle,
bi be dune of mirre. Lo ! hwuch is be wei to recheles swotnesse ?
By mirre of bitternesse. And eft, r$et ilke luue boc : " Que est ista
que ascendit per desertum sicut uirgula fumi ex aromatibus, mirre et
thuris?" fAromaz is imaked of mirre, 7 of reches [1. rechles]. And
mirre he set biuoren, If recheles kumeiS efter : " Ex aromatibus, mirre
et thuris." Nu, meneiS hire sum, *? serS bet heo ne mei habben swot-
nesse "i ne ne of God, ne swetnesse wrSinnen. Ne wundrie heo hire
Folio 104. nowiht, jif heo nis nout Marie r' vor heo hit mot buggen mid bitter-
nesse wrSuten r' auh nout mid eueriche bitternesse r' uor sum ge$
frommard God, ase euerich worldlich sor bet nis for be soule heale.
Vor^i, i~Se gospelle, of be breo Maries is iwriten bisses weis r7 " Vt
uenientes ungerent Jesum — non autem recedentes." peos breo
Maries, hit ser$, bet is, beos bitternesses weren kuminde uorto

• smelles. T.

THE WAY TO SWEETNESS THROUGH BITTERNESS. 377

with. By spices, which are sweet, is to be understood the sweet-
ness of a devout heart. Those three Marys buy it, that is, through
bitterness we arrive at sweetness. By this name, Mary, always under-
stand bitterness. Through Mary's request and entreaty at the
marriage, water was changed to wine, which is thus to be under-
stood, that, through the prayer of bitterness that we suffer here for
God, the heart, which was watery, tasteless, and felt no savour of
God, no more than of water, shall then be changed to wine, that is,
that heart shall find a taste in him sweet above all wines. Wherefore,
saith the wise man, " Usque in tempus sustinebit patiens, et postea
reditio jucunditatis; "a that is, "The patient man bears that which
is bitter for a while, because he shall soon afterwards have a return
of joy." And Anna, in Tobias, saith of our Lord, "Quia post
tempestatem tranquillum facit, et post lacrymationem et fletum
exultatiouem infundit ; " b that is, " Blessed be thou, O Lord, who
makest a calm after a storm, and after weeping and tears bestowest c
mirth and joy." Solomon saith, " Esuriens etiam amarum pro
dulci sumet." d " If thou hungerest after the sweet, thou must first,
surely, eat of the bitter." In the Canticles, " Ibo mihi ad montem
myrrhse et ad collem thuris." e "I will go," saith God's dear spouse,
" to the hill of frankincense by the mountain of myrrh." Observe :
Which is the way to the sweetness of frankincense? By the myrrh
of bitterness. And again in the same love-book : " Who is she that
goeth up by the desert, as a pillar of smoke of aromatical spices, of
myrrh and frankincense ? " f Aromatic spices are composed of myrrh,
and of frankincense. And myrrh he placeth before, and frank-
incense cometh after : " Of aromatical spices, myrrh and frank-
incense." Now, some one complaineth that she cannot have sweet-
ness— neither of God nor sweetness within. Let her not wonder, if
she is not Mary ; for she must buy it with bitterness without ; but
not with every bitterness, for some causeth to go away from God,

• Ecclus. i. 23. b Tobit. iii. 22. Vulgate.

« heldest ? pourest in. d Prov. xxvii. 7.

' Song of Solomon, iv 6. ' Song of Solomon, iii. 6. R. C. version.

CAMD. SOC. 3 C

378 REGUL.E INCLUSARUM.

smurien ure Louerd. peo beo$ kuminde uorte smurien ure Louerd
bet me Jwle'S for his luue. He streccheiS him touward us ase )>ing
J?et is isrnured, and make's him nesshe 7 softe uorto hondlen. And
nes he him sulf reclus r3e meidenes wombe? peos two Binges
limpeS to ancre ^ neruhiSe 7 bitternesse. Vor wombe is neruh
wununge ]?er ure Louerd was reclus. And tis word, Marie, ase is
ofte iseid, spele'S bitternesse. Eif 56, ]?eonne, ine nerewe stude
J>olie$ bitternesse, je beoS his feolawes — reclus, ase he was ine
Marie wombe. peonne, je, ine nerewe stude, J?olie~$ bitternesse ase
he dude in Marie wombe, hwon> je beoiS ibunden wrSinnen uour u^
large wowes, and he in a neruh kader a — ineiled o rode — and ine
stonene j?ruh biclused heteueste. Marie wome 7 ]?eos J?ruh weren
his ancres huses ^ and in nouiSer nes he worldlich mon ^ auh was
ase ut of )?e worlde, uorte scheawen ancren ]>et heo ne schulen mid
]?e worlde no J?ing habben imene. " Ee," ]?u onswerest me 7 seist,
" auh ure Louerd wende ut of bofte." Ee wend tu also ut of bo
)>ine ancre huses, ase he dude, wrSute bruche, 7 bilef ham boiSe
ihole. pet schal beon hwon ]?e gost iwent ut on ende, wrSute bruche
Folio 104 b. 7 wiiSute wem, of his two huses. pet on is )?e licame S J?et oiSer is
J?et uttre hus, J?et is ase ]?e uttre wal abute j?e kastle.

Al ]>et ich habbe iseid of flesshes pinunge nis nout uor ou, mine
leoue sustren, J?et oiSerhwules J?olie~S more ]?en ich wolde r' auh is
for sum ]?et schal reden ]?is inouh reaiSe, )?et gropie^S hire to softe
noiSeleas. . Eunge impen me bigurt mid J?ornes, leste bestes ureten
ham ]?eo hwule ]?et heo beoiS meruwe. Ee beo~5 junge impen iset
in Godes orcharde. pomes beoiS ]?e heardschipes ]?et ich habbe
ispeken of r' and ou is neod |?et je beon biset mid ham abuten, J»et

• cradel. T.

RECLU8E8 ARE LIKE YOUNG TREES FENCED WITH THORNS. 379

as every worldly pain which is not for the health of the souL
Wherefore, in the Gospel it is written of the three Marys in this
manner, " That coming, they might anoint Jesus, but not going/'
These three Marys, it is said, that is, these bitternesses, were coming
to anoint our Lord. Those sufferings are coming to anoint our Lord
which we endure for his sake. He stretcheth himself toward us as a
thing that is anointed, and maketh himself tender and soft to handle.
And was he not himself shut up in the maiden's womb ? These two
things belong to an anchoress, narrowness and bitterness. For a
womb is a narrow dwelling, where our Lord was shut up. And
this word Mary, as has often been said, signifieth bitterness. If ye,
then, in a narrow place endure bitterness, ye are like him — shut up,
as he was in Mary's womb. ^Then, do ye, Jn a narrow place, endure
bitterness, as he did in Mary's womb, when ye are confined within
four large walls, and he in a narrow cradle — nailed to the cross —
and in a tomb of stone closely confined. Mary's womb and this
tomb were his anchorite houses, and in neither was he a man of this
world, but, as it were, out of the world, to shew anchoresses that
they ought to have nothing in common with the world. "Nay,"
thou answerest me and sayest, " but our Lord went out of both."
Nay, go thou also out of both thine anchoress houses, as he did,
without breaking out, and leave them both whole. That shall be
when the spirit goeth out at last, without breach and without
blemish, from his two houses. The one is the body, the other is the
external house, which is as the outward wall about the castle.

A 11 that I have said concerning the mortification of the flesh is not », jjU»

for you, my dear sisters, who, upon some occasions, suffer more than
I could wish, but it is for some one who will give_this_a^xice readily
enough, who nevertheless handleth herself too softly. ! Men fence
round with thorns young trees, lest beasts should gnaw them while
they are tender. Ye are young trees planted in God's orchard.
Thorns are the hardships which I have spoken of, and it is necessary

380 REGUL.E INCLUSARUM.

te best of helle, hwon he snakereiS toward ou uorto biten on ou,
hurte him o3e herdschipe,* 7 schunche ageinwardes. Mid al Jns
herdschipe, beoiS glede jif lute word is of ou, 7 jif je beoiS
unwurSe r7 uor Jjorn is scherp 7 unwurS. Mid J?eos two beoiS
igurde. Ee nowen nout unnen J?et eni vuel word kome of ou ^ uor ^
schandle is heaued sunne ^ auh je owen uorte unm-n ]?et no word
ne kome of ou, nanmore J?en of deade. And beoiS bliiSe on heorte
jif je J?oliei$ daunger of Sluri, j>e kokes knaue, }?et wassheiS )?e
disshes rSe kuchene. peonne beo je dunes iheied up to )>e heouene 1
vor lo ! hwu spekeiS J>e lefdi iiSet swete luue boc : " Venit dilectus
meus saliens in montibus, transiliens colles." " Mi leof kume'b," he
seiiS, " leapinde oiSe dunes ouerleapinde hulles." Dunes bitocneiS ]?eo
}?et lede^ hexst lif ^ hulles beo~S ]?e lowure. Nu, ser$ heo J?et hire
leof leaped oiSe hulles ^b ]?et is, to-tret ham, 7 to-fule'S ham, 7 ]?oleiS
]?et me to-tret ham, 7 tuke$ ham alto wundre J. scheaweiS in ham
Folio 105. hi§ owune treden ]?et me trodde him in ham, 7 iuinde hwu he was
to-treden, ase his treoden scheaweiS. pis beoiS ]?e heie dunes, ase )?e
munt of Mungiue, 7 ]?e dunes of Armenie. peo hulles ]?et beoiS
lowure, )?eo, ase ]?e lefdi sei^, hire sulf c ouerleapeft, ne strusteiS d heo
MiAf sg_w^l on ham, uor hore feblesce ^ uor ne muhte heo nout rSolien
swuche to-tredunge, and )?ereuore heo ouerleape'S ham, 7 forbereft
ham, 7 forbuwe^ e ham uort bet heo beon iwaxen herre, urom hulles

I M/M

to dunes. His schedewe hure 7 hure f ouergeft and wrrS ham J?e n^
h\vule J>et he leaped ouer ham ^ ]?et is, sum ilicnesse he leiS on ham
of his Hue on eoriSe, ase )?auh hit were his schedewe. Auh ]?e
dunes underuoft ]?e treden8 of him suluen, and scheaweft in hore
Hue liwuch his liflode was — hwu 7 hwar he eode — i hwuche uilte —
i hwuche wo he ledde his lif on corSe. Swuch dune was j?e gode
Powel, ]?et seide ^ " Dejicimur, sed non perimus, mortificationem
Jesu in corpore nostro circumferentes, ut et uita Jesu in corporibus

• scharpscbipe. T. C. b dunes. T. C. c Qu. himsulf ?

A trustes. T. trust. C. « forhuhes. T. ' lanhure. C.

» trodcs. T.

UNJUST CONTEMPT TO BE ENDURED WITH MEEKNESS. 381

for you that ye be fenced around with them, that the beast of hell,
when he comes sneaking towards you to bite you, may hurt himself
upcn the hardness, and slink away from you. With all this hard-
ness, be glad if ye are little spoken of, and if ye are disesteemed, for
a thorn is sharp and disesteemed. With these two things be ye
encompassed. Ye ought not to let any evil word proceed from you,
for scandal is a mortal sin ; and ye ought to let no evil word proceed
from you any more than from the dead. And be glad in your
heart if ye suffer insolence from Slurry, the cook's boy, who
washeth dishes in the kitchen. Then are ye mountains exalted to
heaven ; for consider how the lady speaketh in that sweet love-book,
" Venit dilectus meus saliens in montibus, transiliens colles." a
" My love cometh," she saith, " leaping on the mountains, leaping
over the hills." Mountains betoken those that lead the highest life,
hills are the lower. Now, she saith that her love leapeth on the
hills [mountains], that is, treadeth upon them, and defileth them,
and suffereth them to be trodden upon, and chastises them sharply :
sheweth in them the footmarks upon his own person, in which men
trode upon him, and they find how he was trodden upon, as the
footmarks upon him shew. These are the high mountains, like the
mountain of Montjoye and the mountains of Armenia. The hills,
which are lower, which as the lady saith herself [himself] over-
leapeth, and doth not Jrust in them so much, on account of their
weakness ; because they could not bear to be so trodden upon, and
therefore ^ke [he] overleapeth them, and hath patience with them,
and avoideth them until they be waxen higher, from hills to
mountains. His shadow, however, passeth over and covereth them
while he leapeth over them, that is, he layeth upon them some
resemblance of his life on earth, as if it were his shadow. But the
mountains receive the footmarks of himself, and exhibit in their life
what manner of life he led — how and where he went — in how abject

* Song of Solomon, ii. 8. " The voice of nay beloved ! behold he cometh leaping upon
the mountains, skipping over the hills." R. C. translation.

382 REGULJE INCLUSARUM.

nostris manifestetur." Alle wo, cwe$ Seinte Powel, 7 alle scheome
we )>olie$. Auh ]>et is ure iseluhiSe ]?et we beoren in ure bodie
Jesu Cristes deadlicnesse, )?et hit sutelie in us hwuch was his lif on
eorSe. Got hit wot ! )?eo }>et )ms do$ heo preoueiS hore lime tou-
ward ure Louerde. "Luuest tu me? CuiS hit, uor luue wule
scheawen hire mid uttre werkes." Gregorius t' " Probatio dilec-
tionis exhibitio est operis." Ne beo neuer )?ing so herd ]?et luue ne
makeiS nesshe, 7 softe, 7 swete. " Amor omnia reddit facilia."
Hwat )>olie3 men 7 wummen uor uals luue ! and more wolden -I
J>olien ! And hwat is more wunder ]?et siker lime, 7 trewe 7 swete
Folio 105 6. ouer alk °^re luuen, ne mei ameistren us so uor$ ase deft ]?e luue
sunne ! Nout forSi, ich wot swulne ]?et bereft bofte togedere heui
brunie and here, ibunden mid iren j?e middel ]?auh, and ermes mid
brode ]?icke bendes, so ]?et tet swote ]?erof is strong passiun, uorto
)>olien J. a uesteiS, wake^, swinke'S J. and, Crist hit wot, he meneiS
him, 7 seiiS ]?et hit ne greueiS him nout ^ and bid me ofte techen
him sum J»ing mid hwat he muhte his licome deruen. Deu le set r'
jet he weopiS on me, monneb sorest, 7 seiiS ]?et God haue"S al
uorjiten him, uoriSi )?et he ne sent him none muchele secnesse. Al
)>et euer is bitter, uor ure Louerdes luue, al him ]?uncheiS swete.
God hit wot, )?et makeft luue J, uor, ase he seiiU me ofte, uor none
Jnng ]?et God muhte don vuele bi him, ]?auh he mid \Q forlorene
wurpe him into helle, ne muhte he, him JmncheiS, luuien him }?e
lesse. And jif eni mon ei° swuch )?ing ortroweiS bi him, he is more ;-'
mat d ]?en J?e];e of inumen mid J?eofSe. Ich wot ec swuche wummon
)?et JjoleiS lute lesse. Auh, nis ]?er bute }>onken God of his strenc"Se
J?et hejiueiS ham. And iknoweWe ureowune wocnesse edmodliche ^
and luuie we hore god, 7 so hit is ure. Vor, ase Seint Gregorie
sei$, " Luue is of so muchele strencfte ]>et heo makeiS oiSres god,
wrSuten swinke ure owune god." Nu, me J?unche$ }>et we beo$
ikumen into j;e seoueSe dole, )?et is al of luue }>et make^ schir
*!<l, heorte.

" ita quod passio cst sudprem horum toleyare. MS. Oxon.

b wiuene. T. <= Oht. T. cut. C. •» mad. C.

LOVE MAKETH ALL THINGS EASY. EXAMPLE. 383

a condition — and in what pain he led his life on earth. Such a
mountain was the good Paul, who said, " We are cast down, but we
perish not ; always bearing about in our body the mortification of
Jesus, that the life also of Jesus may be made manifest in our
bodies." a " We suft'er," saith St Paul, " all pain and all shame. "
But it is our happiness that we bear in our body the likeness of
Jesus Christ's death, that it may be shewn in us of what nature was
his life on earth. God knoweth ! they that act thus prove their love
towards our Lord. " Lovest thou me ? Shew it ; for love will shew
itself by outward acts." St. Gregory saith, " The proof of love is the
manifestation of its effect." Nothing is ever so hard that love doth
not make tender, and soft, and sweet. " Love maketh all things
easy." What do men and women endure for false love ! and would
endure more ! And what is more to be wondered at is, that the
love which is faithful and true, and sweeter than any other love may
not overmaster us so much as doth sinful love ! Yet, I know a man
who weareth at the same time both a heavy cuirass and haircloth,
bound with iron about the middle too, and his arms with broad and
thick bands, so that to bear the sweat of it is severe suffering ; he
fasteth, he watcheth, he laboureth, and, Christ knoweth, he com-
plaineth and saith that it doth not oppress him, and often asks me
to teach him something wherewith he might give his body pain.
God knoweth, yet he, the most sorrowful of men, weepeth to me and
saith that God hath quite forgotten him, because he sendeth him no
great sickness. Whatever is bitter seems sweet to him for our
Lord's sake. God knoweth, love doth this, because, as he often
saith to me, he could never love God the less for any evil thing that
He might do to him, even were he to cast him into hell with those
who perish. And if any man confidently believe any such thing of
him, he is more confounded than a thief taken with his theft. I
know also a woman of like mind who suffereth little less. And what
remains but to thank God for the strength that he giveth them ? ^^

V--K

• 2 Corinth, iv. 9, 10. R. C. Translation of Vulgate.

384 REGUUE INCLUSAUt.'M.

\ / I

Her beginneiS J?e seoue-Se dole. )
OF LUTJE.

Seint Powel witneft )>et alle uttre herdschipes, 7 alle vlesshes
Folio 106. pinunge, 7 alle licomes swinkes, al is ase nout ajean luue, )?et
schireiS 1 brihteiS )>e heorte. "Exercitatio corporis ad modicum
ualet r7 pietas autem ualet ad omnia :" J?et is, " Licomliche bisischipe
is to lutel wurS r' auh swote 7 schir heorte is god to alle Jnnges/
" Si tradidero corpus meum ita ut ardeam : si lingwis hominum
loquar et angelorum r' et si distribuero omnes facultates meas in
cibos pauperum, caritatem autem non habeam, nichil mihi prodest."
" pauh ich kufte," he seiiS, "alle monne ledene 7 englene^ and J?auh ich
dude o mine bodie alle Ipe pinen, 7 alle ]>e passiuns }>et bodi muhte
bolien ^ and ]?auh ich jefde poure men al J?et ich hefde ^ but jif
ich hefde luue )?er mide to God 7 to alle men, in him 7 for him, al
were aspilled :"' vor, ase J?e holi abbod Moises seide, " Al |?et wo 7 al
J?et herschipe J?et we ^olieiS of flesche, 7 al }?e god J?et we euer do~S,
alle swuche Binges ne beoiS buten ase lomen uorte tilien mide ]>e
heorte. Eif eax ne kurue, ne ]?e spade a ne dulue, ne ]?e suluh b ne
erede, hwo kepte ham uorte holden ?" Al so ase no mon ne luue"3
lomen uor ham suluen, auh deiS for ]?e J?inges Tpet me wurche'S mid
ham, riht al so, no vlesshes derf nis forte luuien bute uorSi J?et God
}>e raiSer loke ]>ideward mid his grace, and makie J?e heorte schir 7
of brihte sih^e ^ ]?et non ne mei habben mid monglunge of un-
iSeauwes, ne rnid eorSlich luue of worldliche Jnnges ^ uor )?is mong

spitel staf. T. sputel stef. C. b ploh. T.

EXCELLENCE OF LOVE, OR CHARITY. 385

And let us humbly acknowledge our own weakness, and love their
merit, and thus it becomes our own. " For," as St. Gregory saitli,
" love is of so great power that it maketli the merit of others our
own without labour." I think we are now come to the seventh part,
which is all of love, which maketh a pure heart. Here beginneth

PART VII.— OF LOVE.

St. Paul witnesseth that all outward hardships, and all pains of
the flesh, and all bodily labours, are as nothing when compared with
love, which purifieth and brighteneth the heart, "Exercitatio
corporis ad modicum valet ; pietas autem valet ad omnia ; " a that is,
" Bodily diligence is of little profit ; but a sweet and clean heart is
profitable to all things." " Si tradidero corpus meum ita ut ardeam ;
si linguis hominum loquar et angelorum ; et si distribuero omnes
facultates meas in cibos pauperum, caritatem autem non habeam,
nihil mihi prodest." b " Though I know," saith he, " all the tongues of
men and angels ; and though I inflicted upon my body all the pains,
and all the sufferings that a body could endure ; and though I gave
poor men all that I had ; unless I had therewith love to God and to
all men, in him and for him, it were all lost" For, as the holy abbot
Moyses saith, " All the pain and all the hardships that we suffer in
the flesh, and all the good we do — all such things are but as tools
with which to cultivate the heart. If the axe did not cut, nor the
spade delve, nor the ploughshare plough, who would care to have
them ? " In like manner, as no man loveth tools for themselves, but
for the things which are done with them, so, no pain of the flesh is
to be loved, unless on this account, that God may the sooner
regard this with his grace, and make the heart pure and of clear
sight ; which none can have with an intermixture of vices, nor with

O ' *

earthly affection towards the things of the world ; for this mixing so

» 1 Timothy, iv. 8. b 1 Corinth, xiii. 1, 3.

CAMD. SOC. 3 D

•
386 BEGUILE INCLUSARUM.

wore$ a so J?e eien of j?e heorte |?et heo ne mei iknowen God, ne
gledien of his silrSe. " Schir heorte," ase Seint Bernard serS,
" makeiS two Binges J. J?et tu, al ]>et ]m dest, do hit oiSer uor luue
Folio 106&. one of God, oiSer uor oiSres god, 7 for his biheue." Haue, in al ]?et
tu dest, on of J?eos two ententes, ofter bo togederes r' uor J»e latere
ualle^S into ]?e uorme. Haue euer schir heorte Jnis, 7 do al ]?et tu
wilt. Haue wori b heorte 7 al ]?e sit vuele. " Omnia munda mun-
dis, coinquinatis uero nichil est mundurn." Apostolus. St Augus-
tinus r7 " Habe caritatem et fac quicquid uis r' uoluntate, uidelicet,
rationis." VorSi/mine leoue sustreri^ ouer alle J?ing beoiS bisie uorte /*$
habben schir heorte. Hwat is schir heorte? Ich hit habbe iseid
er : )?et is, ]>et je no )>ing ne wilnen, ne ne luuien bute God one, and
]?eo ilke Binges, uor God, ]?et helped ou touward him. Uor God,
ich sigge, luuien ham, 7 nout for ham suluen — ase mete, 7 clo35, and
mon o'Ser wummon ];et je beo~5 of igoded. Uor, ase Seint Austin
seiiS, 7 spekeiS ]?us to ure Louerd. "Minus te amat qui preter te ^^
aliqnid amat quod non propter te amat :" )>et is, " Louerd, lesse heo
luuieS )?e ]?et luuieiS out bute |?e, bute jif heo luuien hit for ]?e."
Schirnesse of heorte is Godes luue one. 1 J?issen is al ]?e strenciSe
of alle religiuns, and ]?e ende of alle ordres. " Plenitudo legis est
dilectio." " Luue fulleiS ]>e lawe," he seiiS, Seinte Powel. " Quicquid
precipitur in sola caritate solidatur." " Alle Godes hesten," ase
, Seint Gregorie seiiS, " beoiS ine luue iroted." Luue one schal beon
ileid ine Seinte Miheles weie. peo ]?et mest luuieiS, J?eo schullen
beon mest iblisced r' nout ]>eo J?et Iedei5 herdest lif ^ uor luue ouer-
weiiS hit. Luue is heouene stiward, uor hire muchele ureoschipe,c
uor heo ne ethalt no J^ing, auh heo jiueiS al ]>et heo haueiS, 7 ec hire
suluen r7 elles GoiS ne kepte nout of al ]>et hire were.

Folio 107. v»od haueiS of-gon ure luue on alle kunne wisen. He haueiS
mucliel idon us, 7 more bihoten. Muchel jeoue of-draweiS luue :

» )>is luue weorre'S. C. b weari. T. e freolaio. T. freoleo ('.

A PURE HEART ESSENTIAL TO LOVE. 387

distorts the eyes of the heart that it cannot know God, nor be glad
at his sight. " A pure heart," as St. Bernard saith, " doth two
things, it maketh thee to do whatever thou doest, either for the love
of God only, or for the good or benefit of another." In all that thou
doest, have one of these two intents, or both together, for the latter
coincides with the former. Keep thy heart always thus pure, and
do all that thou wilt. Have a perverse heart, and every thing is
evil with thee. The apostle saith, " Unto the pure all things are
pure, but unto them that are defiled is nothing pure." a And St.
Austin, " Have charity and do whatsoever thou wilt, that is, by the
will of reason." Wherefore, my dear sisters, endeavour, above all
things, to have a pure heart. What is a pure heart ? 1 have told
you before : it is that ye neither desire nor love any thing but God
only, and those things, for God, that assist you to come to him. I
say ye are to love them for God, and not for themselves — as food
and clothing, and man or woman from whom ye receive benefits ;
for, as St. Austin saith, and speaketh thus to our Lord, " Minus te
amat qui praeter te aliquid am at quod non propter te amat : " that is,
" Lord^she loveth thee less who loveth any thing but thee, unless she
love it for thee." Pureness of heart is the love of God only. In
this is the whole strength of all religious professions, and the end of
all religious orders. " Plenitude legis est dilectio." b " Love ful-
filleth the law," saith St. Paul. " Quicquid praecipitur in sola
caritate solidatur." " All God's commands," as St. Gregory saith,
"are rooted in love." Love alone shall be laid in St. Michael's
balance. They who love most shall be most blessed, not they who
lead the most austere life, for love outweigheth this. Love is
heaven's steward, on account of her great liberality, for she retains
nothing for herself, but giveth all that she hath, and even herself,
otherwise God would not esteem any of the things that were hers.

God hath deserved our love in every way. He hath done much
for us, and hath promised more. A great gift attacts love, and he

» Titus, i. l.'i. b Romans, xiii. 111.

388 REGUL^ INCLUSARUM.

me muchel jef he us.) Al }>ene world he jef us in Adam ure
Ueder r' and al J?et is iiSe worlde he werp under ure net — bestes 7
fueles, ear we weren uorgulte. " Omnia subjecisti sub pedibus ejus,
cues et boues uniuersas, insuper et pecora campi, volucres celi et
pisces maris," 7c. And jet al J?et is, ase is J?eruppe iseid, serueiS ]>e
gode, to ]>e soule biheue t1 jete J?e vuele serueiS eor$, seea, ? sunne
[viz. sol]. Eet he dude more : he jef us nout one of his, auh dude
al him suluen. So heih jeoue nes neuer ijiuen to so louwe
wrecches. Apostolus : " Christus dilexit ecclesiam et dedit semet-
ipsum pro ea," Seinte Powel seiiS, " Crist luuede so his leofinon ]?et
he jef for hire ]>e pris of him suluen." NimeiS god jeme/mine leoue
sustren,^)uor hwi \£g_ouh him to luuien. Erest, ase a mon ]?et
wowe~Sa — ase a king J?et luuede one lefdi of feorrene londe, and
sende hire his sondesmen biforen, ]?et weren J?e patriarkes 7 ]>e pro-
phetes of ]>e Olde Testament, mid lettres isealed. A last he com
him suluen, and brouhte J?et gospel ase lettres iopened, and wrot mid
his owune blode saluz to his leofmon, of luue gretunge uorte wowen
hire mide, 7 forte welden hire luue. Herto ualleiS a tale, and on
iwrien b uorbisne.

A lefdi was J?et was mid hire uoan c biset al abuten, and hire lond "
al destrued, 7 heo al poure, wiiSinnen one eorSene castle. On mihti
kinges luue was ]?auh biturnd upon hire, so vnimete swuiSe ]>et he *"
uor wouhlecchunge d sende hire his sonden, on efter o~Ser, and ofte
somed monie ^ "I sende hire beaubelet e bo~Se ueole 7 feire, and
Folio 1076. sukurs of liueneiS, 7 help of his heie hird to holden hire castel. Heo
underueng al ase on unrecheleas J>ing )?et was so herd iheorted J>et
hire luue ne mihte he neuer beon J;e neorre. Hwat wult tu more ?
He com himsulf a last, and scheawede hire his feire neb, ase J?e )>et
was of alle men ueirest to biholden, and spec swufte sweteliche 7 so

• wohes. T. b hulet. T.

• c fan. T. C. J wohlac. T. wochlec. C.

* beawbelez. T. beaubelcz. C.

WHAT GOD HAS DONE TO GAIN OUR LOVE. 389

gave us much. He gave us the whole world in our father Adam.
And all that is in the world he cast under our feet — beasts and
fowls, before we had sinned. " Thou hast put all things under his
feet: all sheep and oxen, moreover the beasts also of the field,
the birds of the air, and the fishes of the sea," &c.a And besides,
as has been already said, all that is serveth the good, to the profit of
the soul : moreover, the earth, the sea, and the sun serve the evil.
He did yet more : he gave us not only of his own things, but he
gave us himself. So noble a gift was never given to such abject
wretches. The apostle St. Paul saith, " Christus dilexit ecclesiam
et declit semetipsum pro ea." b " Christ so loved his spouse that he
gave for her the price of himself." Observe carefully, my dear
sisters, why we ought to love him. First, as a man that wooeth —
as a king that loved a lady of a distant land, and sent before him his
ambassadors to her, which were the patriarchs and the prophets of
the Old Testament, with sealed letters. At last he came himself,
and brought the Gospel, as letters opened, and wrote with his own
blood salvation to his beloved as a love greeting, to woo her with,
and to obtain her love. To this belongs a tale, and a lesson under
the cover of a similitude.

There was a lady who was besieged by her foes within an earthen
castle, and her land all destroyed, and herself quite poor. The love
of a powerful king was, however, fixed upon her with such bound-
less affection, that to solicit her love he sent his ambassadors, one
after another, and often many together, and sent her jewels both
many and fair, and supplies of victuals, and the aid of his noble
army to keep her castle. She received them all as a careless
creature, that was so hard-hearted that he could never get any
nearer to her love. What wouldest thou more? He came himself
at last and shewed her his fair face, as one who was of all men the

most beautiful to behold ; and spoke most sweetly, and such pleasant

i

» Psalm viii. b Ephesians, v. 25.

390 REGUL^: INCLUSAKUM.

\j-V
murie worcles }>et heo muhten ]>e deade arearen (urom deaiSe to Hue. *>

And wrouhte ueole wundres, and dude ueole meistries biuoren hire
eihsilrSe r' 7 scheawede hire his mihten r7 tolde hire of his kinedome r'
and bead for to makien hire cwene of al ]?et he ouhte. Al Jns ne
help nout. Nes ]>is \vunderljch~hpjver ? Vor heo nes neuer wurSe
uorte beon his sclielchine.a Auh so, )mruh his debonerte, luue hefde --
ouerkumen hine ]?et he seide on ende, " Dame, Jm ert iweorred, 7 Jnne ^/T.^
uon beoiS so stronge ]?et tu ne meiht nones weis, wrSuten sukurs of
me, etfleon hore honden, J?et heo ne don }?e to scheomefule dea'S.
Ich chulle uor ]?e luue of J>e nimen ]?is fiht upon me, and aredden ]>e of
ham ]?et schecbeft )?ine deaft. Ich wot J?auh for so^e ]?et ich schal
bitweonen ham underuongenb deaiSes wunde ^ and ich hit wulle
heorteliche uorto of-gonc J>ine heorte. Nu, ]?eonne, biseche ich J?e,
uor ]>e luue J?et ich kuiSe ]>e, )>et tu luuie me, hure 7 hure,d efter )>en
ilke dead dea'Se, hwon |?u noldes liues." pes king dude al Jms :
aredde hire of alle hire uon, and was himsulf to wundre ituked, and
isleien on ende. puruh miracle, ]?auh, he aros from deaiSe to liue.
Nere ]?eos ilke lefdi of vuele kunnes kunde, jif heo ouer alle ]?ing ne
luue him her efter ?

Folio 108. pes king is lesu Crist, Godes sune, ]?et al o Jnsse wise wowude ^
ure soule, ]?et |?e deoflen heueden biset. And he, ase noble woware
efter monie messagers, 7 feole god deden, com uorto preouen his
luue, and scheawede )?uruh knihtschipe J?et he was luue-wurde r' ase
weren sumewhule knihtes iwuned for to donne. He dude him ine
turnement, 7 hefde uor his leofmonnes luue, his schelde ine uihte,
ase kene kniht, on eueriche half i-Jmrled. pis scheld ]>et wreih his
Godhed was his leoue licome ]?et was ispred o rode, brod ase scheld
buuen in his i-streiht earmes, and neruh bineo'Sen, ase J?e on uot,
efter ]?et me weneft, sete upon |»e oiSer 'uote.) pet ]?is scheld naueS e •

* Jjuftin. T. C. i> nime. T. neome. C.

* c ouerga. T. edgaii. C./ •' hure. T. huihure. C.

' efter monncs weuc. T;

THE LOVE OF CHRIST TO MANKIND SHEWN IN A PARABLE. 391

words, that they might have raised the dead from death to life.
And he wrought many miracles, and did many wondrous works
before her eyes, and shewed her his power, told her of his kingdom,
and offered to make her queen of all that belonged to him. All
this availed nothing. Was not this disdain a marvellous thing?
For she was never worthy to be his scullion. But, through his
goodness and gentleness, love so overmastered him that he at last
said, " Lady, thou art attacked, and thy enemies are so strong that,
without help of me, thou canst not by any means escape their hands,
so that they may not put thee to a shameful death. I will, for the
love of thee, take upon me this fight, and deliver thee from those
who seek thy death, yet I know assuredly that among them I shall
receive a mortal ,>£fljiucl, and I will gladly receive it to win thy
heart. Now then, I beseech thee, for the love that I shew thee, that
thou love me, at least after being, thus done to death, since thou
wouldst not in my life- time." This king did so in every point.
He delivered her from all her enemies, and was himself grievously
maltreated, and at last slain. But, by a miracle, he arose from
death to life. Would not this lady be of a most perverse nature, if
she did not love him, after this, above all things ?

This king is Jesus Christ, the Son of God, who in this manner
wooed our soul, which the devils had besieged. And he, as a noble
wooer, after many messengers, and many good deeds, came to prove
his love, and shewed by his knightly prowess that he was worthy of
love, as knights were sometimes wont to do. He engaged in a
tournament, and had, for his lady's love, his shield every where
pierced in battle, like a valorous knight. This shield which covered
his godhead was his dear, body, that was extended on the cross,
broad as a shield above, in his outstretched arms, and narrow be-
neath, because, as men suppose, the one foot was placed upon the
other foot. That this shield had no sides is to signify that his
disciples, who ought to have stood by him and be his sides, all

392 KEGUL.E INCLUSAKUM.

none siden is forto bitocnen J?et his deciples, }>et schulden stonden bi
him, and i-beon his siden, vluwen alle urom him 7 bilefden him ase
ureomede r' ase ]>e gospel serS, " Relicto eo, omnes fugerunt." pis
scheld is i-jiuen us ajean alle temptaciuns, ase Jeremie witness ^
" Dabis scutum cordis, laborem tuum," 7 Psalmista, " Scuto bone
uoluntatis tue coronasti nos." pis scheld ne schilt us nout one urom
alle vueles f auh deft jet more r' hit kruneft us in heouene. " Scuto
bone uoluntatis tue," Louerd, he seift, Dauid, mid )?e scheld of ]?ine
gode wille.yv Vor, willes he ]?olede al )?et he ]?olede. Ysaias.
"Oblatus est quia uoluit." Me, Louerd, ]m seist, hwarto? Ne
muhte he mid lesse gref habben ared us?a Ee siker,b ful lihtliche ^
auh he nolde. Hwareuore ? Vorte binimen us euerich bitellunge
fc ajean him of ure luue, )>et he so deore bouhte. Me buS lihtliche a
)?ing )>et me luueft lutel. He bouhte us mid his heorte blode r'
deorre pris nes neuer, uorte of-dr,awen of us ure luue touward him
|?et kostnede him so deorre. Ine schelde beoft ]?reo Binges, ]?et treo,
and )?et lefter, 7 ]?e peintunge.c Al so was iftisse schelde — J?et treo
of )>e rode, 7 )>et lefter of Godes licome, and ]>e peintunge of ]?e
reade blode J>et heowede hire so ueire. Eft, )?e J?ridde reisun.
Efter kene knihtes deaiSe me hongeft heie ine chirche his scheld on
his munegunge. Al so is J?is scheld, J?et is, ]>et crucifix iset ine
chirche, ine swuche stude ]>et me hit sonest iseo, vorto ]?enchen |?erbi
o Jesu Cristes knihtschipe J?et he dude o rode. His leofmon biholde
]?eron hu he bouhte hire luue and lette J?urlen his scheld r' J>et is,
lette openen his side uorte scheawen hire his heorte, and forto
scheawen hire openliche hwu inwardliche he luuede hire, and forto
of-drawen hire heorte.

Uour heaued luuen me iuint rSisse worlde — bitweonen gode
iueren ]?e uormeste is r7 bitweonen mon 7 wuminon J?e ofter is ^
bitweonen wif 7 hire child ]?e ]>ridde is ^ bitweonen licome 7 soule.

• irud us fram hellc. T. oJ^^^Y^ ^ Suse ' w*s- ^- Ses I w's- C.

litinge. T.

THE CROSS OF CHRIST OUR SHIELD. 393

from him and forsook him as an alien, as the Gospel saith, " They
all forsook him and fled."a This shield is given us against all
temptations, as Jeremiah testifieth, " Thou shall give them a buckler
of heart, thy labour." b And the Psalmist, " Thou hast crowned us
as with a shield of thy good will/' c This shield defends us not
only from all evils, but doth yet more, it crowneth us in heaven,
" Scuto bonse voluntatis tuae." " O Lord," saith David, " with the
shield of thy good will." For, willingly did he suffer all that he
suffered. Isaiah saith, " He was offered because it was his own
will." d But, " O Lord," thou sayest, " why ? " Could he not have
delivered us with less trouble? Yes, indeed, full easily, but he
would not. Wherefore ? To take away from us every excuse for
not loving him who redeemed us at so dear a price. Men buy for
an easy price a thing for which they care little. He bought us with
his heart's blood, a dearer price there never was, that he might draw
out of us our love toward him which cost him so dear. There are
three things in a shield, the wood, the leather, and the painting.
So was there in this shield ; the wood of the cross, the leather of
God's body, and the painting of the red blood which stained it so
fully. Again, the third reason. After the death of a valiant knight,
men hang up his shield high in the church, to his memory. So is
this sliield, that is the crucifix, set up in the church, in such a place
in which it may be soonest seen, thereby to remind us of Jesus
Christ's knighthood, which he practised on the cross. His spouse
beholdeth thereon how he bought her love, and let his shield be
pierced, that is, let his side be opened to shew her his heart, and to
shew her openly how deeply he loved her, and to draw her heart to
him.

Four principal kinds of love are found in this world. The first
is between virtuous^ friends; the second is between man and woman;
the third, between a woman and her child ; [the fourth,] between

» Matt. xxvi. 56. b Lament, iii. 65. Trans, of Vulgate.

e Psalm v. 13. Tr of Vulgate. d Isaiah, liii. 7. Vulgate.

CAMD. SOC. 3 E

394 BEGUL-ffi INCLUSARUM.

je

peo luue J?et Jesu Crist haueiS to his deore leofmon ouergeS ham >v/~ "
alle uoure, 7 passeiS ham alle. Ne telleiS me him god feolawe J?et
leiiS his wed ine Giwerie uorto acwiten ut his fere ? God Almihti
leide himsulf uor us ine Giwerie, and dude his deorewurSe bodi
uorto acwiten ut his leofmon of Giwene honden. Neuer uere swuch
Folio 109. fordede * ne dude uor his owune uere. Muchel luue is ofte
bitweonen mon 7 wummon. Auh )?auh heo were iwedded him heo
muhte i-wur$en so unwrest, 7 so longe heo muhte uorhoren hire
mid oiSer men, ]?et, tauh heo wolde kumen ajean, he ne kepte hire
nout. And forSi Crist luueiS more r' uor J?auh J?e soule his spuse
uorhorie hire mid J?e ueond of helle, under heaued sunne ueole jeres
7 dawes, his merci is hire euer jeruh hwonse heo wule kumen to him
7 bileauen b ]?ene deouel. Al J?is he sei~5 himsulf Jmruh Jeremie,
" Si dimiserit uir uxorem suam," 7c. " Tu autem fornicata es cum
multis amatoribua, tamen reuertere ad me dicit Dominus." Eet he
ser$, al dei, " pu ]?et hauest so unwresteliche idon, biturn J?e and cum
ajean ^ wilkume schaltu beon me." " Immo, et occurrit prodigo
uenienti/' Eet he eorneiS, hit seiiS, ajean hire jan-kume, and
worpe~5 earmes anon abuten hire sweore. Hwat is more milce?
Eet her is gledfulure wunder : Ne beo neuer his leofmon uorhored
mid so monie deftliche sunnen, so sone so heo kumeiS ajean to him,
he makeiS hire neouwe meiden. Vor, ase Seint Austin sev$, " So
muchel is bitweonen Godes neihlechunge 7 monnes to wummon J?et
monnes neihlechunge makeiS of meiden wif, and God makeiS of wif
merSen." "Restituit," inquid Job, "in integrum." Gode werkes 7
treowe bileaue, jjeos two Binges beo~S meidehod ine soule. Nu of J>e
]?ridde luue y.. Child J?et heued swuche vuel J?et him bihouede beiS of
blode er hit were iheled, muchel luuede ]?e moi5er hit J?et wolde him
Y\s beiS makien. pis dude ure Louerd us J?et weren so sike of

K>>V

V
• foi'Sdede. C. «• leaten. T.

THE LOVE OF CHRIST TO HIS SPOUSE, THE SOUL. 395

body and soul. The love which Jesus Christ hath to his dear
spouse surpasseth them all four, and excelleth them all. Do not
men account him a good friend who layeth his pledge in Jewry to
release his companion ? God Almighty laid himself in Jewry for
us, and gave up his precious body to release his spouse out of the
hands of the Jews. Never did friend give such a surety for his own
friend. There is much love often between man and woman. But,
although she were married to him, she might become so depraved,
and might so long be unfaithful to him with other men, that though
she were willing to return to him, he would not receive her. And
therefore Christ loveth more ; for though the soul, his spouse, should
be unfaithful to him with the fiend of hell, in mortal sin many years
and days, his mercy is ever ready for her, whensoever she will come
to him, and renounce the devil. All this he saith himself by
Jeremiah, " If a man put away his wife and she go from him, and
become another man's, shall he return unto her again ? But thou
hast played the harlot with many lovers, yet return again to me
saith the Lord.'5 a He still saith all the day, " Thou who hast done
so wickedly, turn thee and come again, welcome shalt thou be to
me." " Immo, et occurrit prodigo venienti." He even runneth to
meet her returning, and immediately throweth his arms about her
neck. What greater mercy can there be? Yet here is a more
joyful wonder. Though his spouse were polluted with so many
deadly sins, as soon as she cometh to him again, he maketh her
again a virgin. " For," as St. Austin saith, " so great a difference
is there between God's communion with the soul, and man's with
woman, that man's communion maketh of a maiden a wife, and God
maketh of a wife a maiden." " He hath given me again," saith
Job, " all that I had before." These two things, good works and
true faith, are maidenhood in the soul. Now, concerning the third
kind of love : If a child had a disease of such a nature, that a bath
of blood were required for him before he could be healed, that

* Jeremiah, iii. 1.

396 KEGUL.E INCLUSARUM.

sunne, 7 so isuled J?er mide J?et no ]?ing ne muhten helen us ne
Folio 109 b. clensen us bute his blod one ^ uor so he hit wolde r' his luue makede
us beiS )>erof r' iblesced beo he euere ! preo beiSes he grerSede to
his deore leofmon uorto wasshen hire in ham so hwit 7 so ueir J?et
heo were wurSe his clene cluppunges. pet erest beiS is fuluht pet
ofter beoiS teares, inre oiSer uttre, efter J?e uorme be$, jif heo hire
filled, pet ]?ridde beiS is Jesu Cristes blod ]?et haleweft a boiS ]?eos
o$re, ase Seint Johan serS r$e Apocalipse, " Qui dilexit nos et lauit
nos in sanguine suo r7" J?et is, he luue^ us more j?en eni moder de^
hire child. He hit seiiS himsulf Jmruh Isaie: "Nunquid potest
mater obliuisci filii uteri sui ? " ?c. " Mei moder uorjiten hire child ? "
he seiiS, " and tauh heo do, ich ne mei \>e uorjiten neuer : " and seiiS }?e
reisun efter, hwareuore, " In manibus meis descripsi te." " Ich
habbe," he sei$, " depeint ]?e i b mine honden." So he dude mid reade
blode up o$e rode. Mon knut his kurtel c uorte liabben J>ouht of
one |?inge ^ auh ure Louerd, uor he nolde neuer uorjiten us, he
dude merke of Jmrlunge»ine bo two his honden. Nu of ]>e ueorSe '^ ^ \\«-^*
luue. pe soule luueiS ]?et bodi swu^Se mid alle r' 7 ]>et is eiScene i^e
twinnunge r' vor, leoue ureond beoiS sorie hwon heo schulen twinnen.
Auh ure Louerd willeliche to-tweamede d his soule urom his bodie
vorto ueien ure boiSe togederes, world a buten ende, r3e blisse of
heouene. pus, lo ! Jesu Cristes luue touward his deore spuse, J>et
is, holi chirche, oiSer J?e cleane soule, passed alle, 7 ouerkume'S J?e
uour meste luuen J?et me ivint on eorSe ! Mid al ];isse luue jet he
woweiS hire o )?isse wise.

Folio no. pi luue, he ser$, urre Louerd, ofter heo is forto jiuen allunge,
heo is forto sullen, ofter heo is forto reauen 7 to uimen mid

* halde'S. C. •> inwi«. T.

c girdel. T. gurdel. C. d to-twinnede. T. to-tweinde. C.

BATHS TO CLEANSE THE SOUL, BAPTISM, TEARS, AND BLOOD. 397

mother must love him greatly who would make this bath for him
[with her own blood] . Our Lord did this for us who were so sick
with sin, and so defiled with it, that nothing could heal us or cleanse
us but his blood only ; for so he would have it ; his love made us a
bath thereof; blessed may he be for ever ! He prepared three baths
for his dear spouse, in which to wash herself so white and so fair that
she might be worthy of his pure embraces. The first bath is baptism ;
the second is tears, inward and outward, after the nature of the first
bath, if she defile herself [with sin] ; the third bath is the blood of
Jesus Christ, that sanctifieth both the other two, as St. John saith
in the Apocalypse, " Who loved us and washed us in his own
blood ; " a that is, he loved us more than any mother doth her child.
He saith this himself by Isaiah, " Nunquid potest mater oblivisci
filii uteri sui ? " &c.b " Can a mother forget her child ? " he saith,
" and though she do, I can never forget thee : " and he then telleth
the reason why, " In manibus meis descripsi te." c "I have painted
thee," saith he, " in my hands." He did so with red blood upon the
cross. A man ties a knot upon his belt, that he may be reminded
of any thing ; but our Lord, that he might never forget us, made a
mark of piercing in both his hands. Now concerning the fourth
love. The soul loveth the body very greatly, and that is easily
seen in their separation ; for dear friends are sorry when they must
separate. But our Lord, of his own accord, separated his soul from
his body, that he might join our body and soul together, world
without end, in the blessedness of heaven. Thus, behold how the
love of Jesus Christ toward his dear spouse, that is, holy church, or
the pure soul, surpasseth and excelleth the four greatest loves that
are found on earth ! With all this love he still wooeth her in this
manner.

Thy love, saith our Lord, is either to be altogether freely
given, or it is to be sold, or it is to be stolen and taken by force. If
it is to be given, where couldst thou bestow it better than upon me ?

» Revel, i. 5. b Isaiah, xlix. 15. ' Verse 16.

398 REGUL^E INCLUSARUM.

strencfte. Eif heo is forto jiuen, hwar meiht tu biteon a hire betere
pen upon me? Nam ich pinge ueirest? Nani ich kinge richest?
Nam ich heixst i-kunned? Nam ich weolieb wisest? Nam ich w**
monne hendest? Nam ich monne ureoest? Vor so me serS bi
large monne pet he ne con nout etholden. pet he haue$ pe honden,
ase mine beo^S, iiSurled. Nam ich alre pinge swotest 7 swetest?
pus, alle pe reisuns hwui me ouh forto jiuen luue pu meiht i-,yinden
in me r' nomeliche, jif pu luuest chaste elennesse ^ vor non ne mei
luuen me bute heo holden hire. Eif pi luue nis nout forto jiuen,
A/,-**- i auh wult allegate pet me bugge hire r' do_seie__hwui.c OiSer mid ^ff J
oiSer luue, o~$er mid sumhwat elles ? Me sulleft wel luue uor luue r' P
and so me ouh forto sullen luue, H for none pinge elles. Eif
pin luue is so to sullen, ich habbe ibouht hire mid luue ouer
alle oiSre. Vor, of pe uour meste luuen ich habbe ikud toward
pe pe meste of ham alle. And jif pu seist pet tu nult nout leten
peron so liht cheap r' auh wultu jet more ^ nem hwat hit schule
beon. Sete feor o $ine luue. pu ne schalt siggen so muchel pet
ich nulle jiuen pe, uor pine luue, muchele more. Wultu kastles
and kinedomes? Wultu welden al pene world? Ich chulle don

* 0 -f*' W

pe betere:' ich chulle makien pe, mid al pis, cwene of heouene.>Af }Jj\
pu schalt beon seoueuold brihtre pen pe sunne r' non vuel ne schal
Folio no i. hgrjnien pe^ no ping ne schal sweamen pe ^ no wunne ne schal
wonten pe ^ al pi wille schal beon i-wrouht in heouene 7 in
eorSe ^ je, and jet ine helle. Ne schal neuer heorte penchen swuch
seluhSe, pet ich nulle jiuen more uor pine luue, vnimeteliche and
(^ vnen^iche more — al Kresules weole r' and Absalones schene wlite,
pet ase ofte ase me euesede him me solde his euesunge — peo her pe
me kerf of — uor two hundred sides d of seolure r' Asaeles swiftschipe,
pet strof wr3 heortes ouervrn ^e Samsones streneSe, pet slouh a
pusend of his fon al et one time, 7 one, bute uere r' Cesares ureo-
schipe ^ Alisaundres hereword ^ Moiseses heale. Nolde a mon, uor
on of peos, jiuen al pet he ouhte ? And alle peos pinges somed,

» [settiu.] C. *• weore. T. c hu. C. 4"T

•* sohillinges. C. r of-urn. T.

WHAT THINGS CHRIST WILL GIVE US FOR OUR LOVE. 399

Am not I the fairest thing ? Am not I the richest king ? Am not
I of the noblest birth ? Am not I the wisest of the wealthy ? a Am not ;
I the most courteous of men ? Am not I the most liberal of men ?
For it is commonly said of a liberal man that he cannot withhold
any thing — that he hath his hands, as mine are, perforated. Am
not I of all things the sweetest and most gentle? Thus, thou
mayest find in me all the reasons for which love ought to be given,
especially if thou lovest chaste purity ; for no one can love me except
she retain that. If thy love is not to be given, but thou wilt by all
means that it be bought, do say how. Either with other love, or
with somewhat else? Love is rightly sold for love; and so love
ought to be sold, and for nothing else. If thy love is thus to be
sold, I have bought it with love that surpasseth all other love. For,
of the four principal kinds of love I have manifested toward thee the
chiefest of them all. And if thou sayest that thou wilt not set so
light a value upon it, but thou wilt have yet more, name what it
shall be. Set a price upon thy love. Thou shalt not say so much
that I will not give thee for thy love much more. Wouldest thou
have castles and kingdoms ? Wouldest thou govern the whole
world ? I will do better for thee. In addition to all this, I will
make thee queen of heaven. Thou shalt be sevenfold brighter than
the sun ; no disease shall harm thee ; nothing shall vex thee ; no joy
shall be wanting to thee ; all thy will shall be done in heaven and in
earth ; yea, and even in hell. Heart shall never think of such great
felicity, that I will not give more for thy love, immeasurably and
infinitely more — all the wealth of Croesus ; and the fair beauty
of Absalom, who, as often as his hair was polled the clippings were
sold — the hair that was cut off — for two hundred shekels of silver ;
the swiftness of Asahel, who strove in speed with a hart; the
strength of Samson, who slew a thousand of his enemies at one time,
and alone, without a companion ; Casar's liberality ; Alexander's
renown; the dignity b of Moses. Would not a man, for one of

• Qu. " of men." weor, A.-S. a man. b " Sanctitas." MS. Oxon.

400 REGUL.E INCLUSARUM.

ajean mine bode, ne beoiS nout wurS a nelde. And, jif ]>u ert so
swirSe onwil,a 7 so ut of J?ine witte ]?et tu, Jmruh nout to uorleosen,
uorsakest swuch bijeate mid alle kunnes seluhfte, lo ! ich holde her
hetel sweord ouer Jnn heaued, uor to dealen lif 7 soule, and to
bisenchen bo two into J?e fur of helle, uorto beon )?er deofles hore,
schendfulliche *? seoruhfulliche world wiftuten ende. Onswere nu t
°t were )?e, jif ]>u konst, ajean me t1 oiSer jette me Jnne luue ]>et ich
jirne so swufte r7 nout for mine, auh for ];in owune muchele biheue.

Lo! ]ms ure Louerd woweft: nis heo to herd i-heorted J?et a
swuch woware ne mei turnen hire luue to him r' and nomeliche jif
heo ]?encheiS ]?eos J?reo Binges — hwat he is r' and hwat heo is ^ 7
Folio ill. hwu muchel is ]?e luue of so heih ase he is touward so louh ase heo
is. VorSi, serS ]?e psalm-wuruhte, " Non est qui se abschondat a
calore ejus :" nis non J?et muwe etlutien b ]?et heo ne mot him luuien.
pe so'Se sunne iiSe undertid was forSi istieu on heih oiSe heie rode
uorto spreden ouer al hote luue gleames r' J>us neodful he was, 1 is
uort c tisse deie, to ontenden his luue in his leoues heorte, and seiiS
i"3e gospelle, **Ignem ueni mittere in terram, et quid volo nisi ut
ardeat?" Ich com, he seift, uorto bringen fur into eoriSe, J?et is,
berninde luue into eoriSliche heorten, 7 hwat jirne ich elles but J?et
hit blasie ? Wlech luue d is him loft, ase he seiiS Jmruh Sein Johan
iiSe Apocalipse, " Vtinam frigidus esses aut calidus r' sed quia
tepidus es, incipiam te euomere de ore meo." Ich wolde, he serS to
his leofmon, ]>et tu were, i mine luue, oiSer allunge cold, oiSer hot
mid alle r' auh foriSi J?et tu ert ase wlech e bitweonen two, nouiSer
cold ne hot, ]m makest me uorto wlatien r' and ich chulle speouwen
J?e ut, bute jif J?u i-wur5e hattre.

• wod. T. anwil. C. b [auuey sculkin.] C.

c aiSet. T. •> heorte. T. <• wleach. T.

CHRIST SHEDS RATS OF LOVE FROM THE CROSS. 401

these, give all that he possessed? And all these things together,
compared with my offer, are not worth a needle. And, if thou art
so obstinately self-willed and void of understanding, that thou,
without losing any thing, refusest such gain, with every kind of
felicity, Lo ! I hold here a sharp sword over thy head, to divide
life and soul, and to plunge both into the fire of hell, to be there the
devil's paramour, disgracefully and sorrowfully, world without end.
Now answer me, and defend thyself against me if thou canst, or
grant me thy love, which I so earnestly desire, not for my own, but
for thy own great behoof.

Lo ! thus doth our Lord woo : and is not she too hard-hearted
that such a wooer cannot turn her love to him, and especially if she
reflect upon these three things ; what he is, and what she is, and
how great is the love of one so exalted as he is toward one so low
as she is. Wherefore, the Psalmist saith, " Non est qui se abscondat
a calore ejus." a " There is no one who may withdraw herself so
that she may not love him." The true sun in the morning tide
ascended up on the high cross for the purpose of diffusing the warm
rays of his love over all ; so earnestly solicitous was he, and is to
this day, to kindle his love in the heart of his beloved ; and he saith
in the Gospel, " Ignem veni mittere in terram, et quid volo nisi ut
ardeat ? " b I came, saith he, to bring fire into the earth, that
is, burning love into earthly hearts, and what else do I desire but
that it blaze ? Lukewarm love is loathsome to him, as he saith by
St. John in the Apocalypse, " Utinam frigidus esses aut calidus ; sed
quia tepidus es, incipiam te evomere de ore meo." c I would,
saith he to his beloved, that thou wert, in my love, either
altogether cold, or hot withal ; but because thou art as if lukewarm,
between the two, neither cold nor hot, thou makest me to loathe,
and I will vomit thee out, except thou become hotter.

11 Psalm six. 6. b St. Luke, xii. 49. r Revel, iii. 1 3.

CAMD. SOC. 3 F

402 REGUL^E INCLUSARUM.

]\u je habbeiS i-herd, mine leoue sustren, hu, "t for hwi, God is
swuiSe to luuien. And, forto ontenden ou wel, gedereiS wude ]?erto,
mid ]?e poure wummon of Sarepte, ]?e buruh, ]?et speleiS ontendunge :
" En, inquid, colligo duo ligna." " Louerd," cweft lieo to Elie, ]?e liolie
prophete, " lo ! ich geder two treon." peos two treon bitocne'S ]>et o
treou ]?et stod upriht, and tet oiSer ek J?et eodc ]>wartouer, of ];e
deore rode. Of J?eos two treon je schulen onteuden fur of luue
Folio ill b. wiiSinnen ower heorte. BiseoiS ofte touward ham. penciled jif je
ne owen eaiSe to luuien J>ene king of blisse Ipet to-spret so touward
ou his ermes, and buh"3 ase uorto beoden cos aduneward his heaued.
Sikerliche ich sigge hit, )?et pf ]?e soiSe Elie, ]>et is, God Almihti,
i-uint ou ]?eos two treon bisiliche gederinde, he wule gistnen mid ou,
and moniuolden in ou his deorewurSe grace r' ase Elie dude J?e
poure wummone, liuene'S and gistnede mid hire J?et he iuond J?e two
treon gederinde i Sarepte.

vjrrickischs fur a is imaked of reades monnes blode r' and tet ne mei
noting bute migge, and sond, and eisil, ase me seiiS, acwenchen.
pis Grickische fur is J?e luue of ure Lourde r' and je hit schulen
makien of reades monnes blode, )?et is, Jesu Crist i-readed mid his
owune blode o'Se rode. And was in- read b kundeliche also, ase me
wene~S. pis blod, for ou i-sched upo ]>e herde two treon, schal
makien ou Sarepciens r' ]?et is, ontenden ou mid tis Grickische fure,
|>et, ase Salemon seiiS, none wateres, ]?et beoiS worldliche tempta-
ciuns ne tribulaciuns, nou"Ser inre ne uttre, ne muwen ]?eos luue
acwenchen. Nu, nis )>er, J?eonne, on ende, buten witen ou warliche

• Greek fire " seems to be a composition belonging to the Arabian chemistry; and was
very much used in the wars of the middle ages, both by sea and land. It was a sort of
wild-fire, said to be inextinguishable by water, and chiefly used for burning ships, against
which it was thrown in pots or phials by the hand. Anna Comnena has given an account
of its ingredients, which were bitumen, sulphur, and naphtha. It is called feu grego-is in
the French chronicles and romances." — Warton's Hist, of English Poetry, vol. i. p. 169.
Ed. 1824.

b rubeus. MS. Oxon.

THE WIDOW OF SAREPTA'S TWO STICKS. GREEK FIRE. 403

My dear sisters, ye have now heard how, and for what reason,
God is greatly to be loved. To kindle this love in you rightly,
gather wood for that purpose, with the poor woman of Sarepta, the
town the name whereof signifieth kindling, " En, inquit, colligo duo
ligna." a " Lord," saith she to Elijah the holy prophet, " behold I
am gathering two sticks." These two sticks betoken that one stick
which stood upright, and that other also of the precious cross, which
went athwart it. With these two sticks ye ought to kindle the fire
of love within your hearts. Look often upon them. Think whether
ye ought not joyfully to love the King of Glory, who so stretches out
his arms toward you, and bows down his head as if to offer you a
kiss. Of a truth I say unto you that if the true Elijah, which is
God Almighty, find you diligently gathering those two sticks, he
will make his abode with you, and multiply in you his precious
grace ; as Elijah did to the poor woman whom he found gathering
two sticks at Sarepta, who supplied her with food, and became her
guest.

Greek fire is made of the blood of a red man, and it is said that
nothing can quench it but urine, and sand, and vinegar. This
Greek fire is the love of our Lord, and ye shall make it of the blood
of a red man, which is, Jesus Christ reddened with his own blood
on the cross. And he was ruddy also naturally, as it is believed.
This blood, shed for you on the painful two sticks, shall make you
Sareptians; that is, inflame you with this Greek fire, that, as
Solomon saith,b no waters, which are worldly temptations, nor
tribulations, neither internal nor external, can quench this love.
Now, then, nothing remains, but to keep yourselves cautiously from
every thing that quenches it, namely urine, and sand, and vinegar.
Urine is stench of sin. On sand nothing good groweth, and it
betokeneth idleness ; and idleness cooleth and quencheth this fire.
Be always active and alive to good works, and this will warm you

• 1

Kings, xvii. 12. ^f^" b Canticles, viii. 7.

404 REGULJE INCLUSARUM.

urom alle peo ping pet hit acwencheft, pet beo~S migge, 1! sond, 1!
eisil^, Migge is stench of sunne. O sond ne groweft no god, and
bitocneft idel r7 and idel acoaldeft 7 acwencheft pis fur. Sturieft ou
euer cwicliche ine Gode werkes, 7 ]>et schal beaten ou 7 ontenden

Folio 112. pis fur ajean pe brune of sunne. Vor, al so as on neil driueft ut
pen oiSerne, al so pe brune of Godes luue driueS brune of ful luue
ut of pe heorte. pet pridde ping is eisil f' pet is sur heorte, of nrS 7
of onde. Vnderstondeft pis word, po peo niftfule Giws offreden
ure Louerde pis sure present o rode, po seide he pet reouftfule word,
" Consummatum est ! " CweiS he, " Neuer er nu nes ich ful pined r7 "
nout puruh pet eisil, auh puruh hore ontfule nift, pet tet eisil bitoc-
nede, pet heo him makeden a drincken. And is iliche ase pauh a mon
pet heuede longe i-swunken and failede efter his sore swinke, a last,
of his hure. Al so, ure Louerd, more pen two and pritti jer, tiled
efter hore luue, and, for all his sore swinke, ne wilnede he no ping
bute luue to hure r7 auh he iiSen ende of al his Hue, pet was ase r$en
euentid, hwon me jelt werc-men hore deies hure, loke hwu heo
gulden him ! uor piment of swete huni luue, eisil of sur nr$, and galle
of bitter onde. O ! cweiS ure Louerd po, " Consummatum est ! "
Al mi swine on eorSe, 7 al mi pine o rode ne sweameft, ne ne
derueS me nowiht ajean pis — pet ich pus biteo b al pet ich idon habbe.
pis eisil pet je beode'S me — pis sure hure, puruh fulleiS mine pine,
pis eisil of sur heorte, and of bitter pone c ouer alle oiSer pinges
acwencheft Grickischs fur ^ pet is, pe luue of ure Louerd r7 and
hwose hit bereft ine breoste touward mon, oiSer touward wummon,

Folio 1126. heo is Giwes make. Heo offreft jet God pis eisil, and puruh fulleft,
onont hire, Godes pine o rode. Mon worpeft Grickischs fur upon
his fomen, 7 so me ouerkumeft ham ? and je schulen don al so,
hwon God areareft ou of eni uo eni weorre. Salomon techeft ou
hwu je hit schulen weorpen. " Si esurierit inimicus, ciba ilium ^ si
sitierit, potum daV sic enim carbones ardentes congeree super caput
ejus." pet is, jif pi uo is offingred, jif him uode J. and jif he is of

• diden. T. bude. C. b bite. C. c [mede.] C.

CHRIST'S TOIL FOR OUR LOVE : HOW REQUITED. 405

and kindle this fire in opposition to the flame of sin. For, as one
nail driveth out another, so doth the flame of the love of God drive
the fire of foul desire out of the heart. The third thing is vinegar,
that is, a heart sour with malice and hatred. Understand this
saying : when the malicious Jews offered our Lord this sour present
on the cross, then said he that sorrowful word, " It is finished ! "
" Never till now," said he, " were my sufferings complete ; " not
through the vinegar, but through their hateful malice, which that
vinegar betokened, which they made him drink. And this is as if a
man who had laboured long, and, after his painful toil, had been at
last disappointed of his hire. Thus, our Lord, more than two-and-
thirty years, toiled for their love, and for all his painful labour
desired nothing but love as hire ; yet, at the end of his life, which
was, as it were, in the evening, when men pay workmen their
day's hire, behold how they paid him ! instead of balm of sweet
honey-love, vinegar of sour malice, and gall of bitter hatred. Oh,
said our Lord then, " It is finished ! " All my toil on earth, and all
my pain on the cross, does not at all grieve nor distress me in com-
parison of this — that for this I have done all that I have done.
This vinegar that ye offer me, this sour requital, completeth
my sufferings. This vinegar of a sour heart and of bitter thanks,
more than all other things, quencheth Greek fire, that is, the
love of our Lord ; and she who beareth it in her breast toward man
or toward woman is the Jew's mate. She is still offering to God
this vinegar, and completing, for her part, his sufferings on the cross.
Men cast Greek fire upon their foemen, and thus conquer them ;
and ye should do the same when God raiseth up any war against
you from any enemy. Solomon teacheth you how ye ought to
throw it, " Si esurierit inimicus tuus, ciba ilium ; si sitierit, poturn
da : sic enim carbones ardentes congeres super caput ejus." a That
is, " If thy foe is hungry, give him food ; and if he is athirst, give
him to drink ; " which meaneth that if, after having done thee harm,

» Prov. xxv. -21, -2-2.

406 EEGUL^E INCLUSARUM.

Jmrst, gif him drincken : J?et is to understonden, jit' he efter J>ine
herme haueiS hunger oiSer )?urst, jif him uode of ]?ine beoden |?et
God do him ore r7 and jif him drunch of teares. Weop for his
sunnen. pus ]ni schalt, seiiS Salomon, rukelen on his heaued bearn-
inde gleden. pet is to siggen, Jms )m schalt ontenden his heorte
uorto luuien ]?e f' vor heorte is, ine holie write, bi heaued under-
stonden. O swuche wise wule God siggen a domesdei ^ " Hwi
luuedest )>ene mon oiSer ]>eo wummon ? " " Sire, uor heo luueden
me." " Ee," he wule siggen, " ]m julde )?et tu ouhtest : her
nabbe ich a nout mucheles to jelden J?e." Auh, jif ]m meih b on-
swerien 7 siggen r7 " Sire, ich luuede ham for Jnne luue " — ]>eo luue
he ouh }>e ^ uor heo c was i-jiuen him, 1! he hire d wule ^elden ];e.

Migge, ase ich er seide, ]?et acwencheiS Grickishe fur, is stinck- "
inde ulesshes luue, J?et acwencheiS gostlich luue J?et Grickishe fur
bitocneiS. Hwat fleschs was on eorSe so swete IE so holie
ase Jesu Cristes fleschs. And, ]?auh he seide, himsulf, to his
Folio us. deorewurfte deciples, "Nisi ego abiero Paracletus non ueniet ad
uos : " ];et is, bute jif ich parti urom ou, ]>e Holi Gost, J?et is,
min and mines Federes luue, ne mei nout kumen to ou ^ auh
hwon ich beo urom ou, ich chulle seuden hine ou. Hwon Jesu
Cristes owune deciples, }?eo hwile j?et heo uleschsliche luuede
hine, neih ham, uor-eoden ]?e swetnesse of ]?e Holi Goste, *? ne
muhten nout habben bofte togederes — DemeiS ou suluen, nis he wod,
oiSer heo, ]?et luueiS to swu~Se hire owene ulesshs, oiSer eni raon
ulesshliche, so ]?et heo jirne to swuiSe his sihiSe o'Ser his speche?
Ne Jninche hire neuer wunder ]?auh hire wontie ]?e Holi Gostes
froure. Cheose, nu, euerichon of eorSliche elne 7 of heouenlich, to
hweiSer heo wule holden ^ uor ]>et o'Ser heo mot forleten ^ vor,
i ];isse tweire monglunge, ne mei heo neuermore habben schirnesse
of heorte ^ j?et is, ase we seiden er, )?et god and J?e strenc~5e of alle
religiuns, 7 in euerich ordre. Luue makeiS hire schir and grrSful
and cleane. Luue haueft one meistrie biuoren alle oftre Binges ^

" ne ah I. T. >> uiaht. T. mat-lit. C.

c hit. T. C. •' hit. T. C.

GREEK FIRE BETOKENETH SPIRITUAL LOVE. 407

he is hungry or thirsty, give him the food of thy prayers that God
may have mercy upon him; and give him the drink of tears.
Weep for his sins. Thus thou shalt, saith Solomon, heap on
his head burning coals : that is to say, thus thou shalt enkindle
his heart that he shall love thee ; for, in Holy Scripture, by head
we are to understand heart. In this manner will God say, in the
day of judgment, "Why lovedst thou that man or that woman? "
" Lord, because they loved me." " Yea," he will say, " thou didst
pay what thou owedst : in this case I have not much to repay thee."
But, if thou canst answer and say, " Lord, I loved them for thy
sake ; " he owes thee that love, because it was given to him, and he
will repay it thee.

Urine, which, as I said before, quencheth Greek fire, is stinking
carnal love that quencheth spiritual love, which Greek fire be-
tokeneth. What flesh on earth was so sweet and so holy as that of
Jesus Christ ? And yet, he said himself to his dear disciples, " Nisi
ego abiero Paracletus non veniet ad vos : " that is, " Unless I
depart from you, the Holy Ghost, which is mine and my Father's
love, cannot come to you ; but, when I am gone from you, I will
send him unto you." Since Jesus Christ's own disciples, while they
loved him in the flesh, being nigh him, did not possess the sweet-
ness of the Holy Ghost, and could not have both together — judge
yourselves, is not he or she mad who loveth too much her own flesh,
or any man carnally, so that she desire too fondly to see him, or to
speak with him ? Let her never wonder though she have not the
consolation of the Holy Spirit. Let every one choose now between
earthly and heavenly comfort, to which of the two she will keep ;
for she must relinquish one of them, because in the mingling of
these two she can never have pureness of heart ; which is, as we said
before, the goodness and the strength of all professions, and of every
religious order. Love maketh her sincere, and peaceful, and pure.
Love hath the superiority over all other things, for all the things
that she toucheth she turns to her, and maketh them all her own.
" Whatsoever place your foot shall tread upon," that is to say, the

408 REGCL.E INCLUSARUM.

vor alle ]>e Binges J?et heo arineS, alle heo turned to hire r' and alle
heo makeS hire owene. " Quemcunque locum calcauerit pes uester "
— pes uidelicet amoris — "uester erit." Deore wolde moni mon
buggen a swuch )nng ]?et al J?et he arinede J>ere-mide, al were his
owene. And, ne seide ich er ]?eruppe, one Jmruh )?et tu luuest J?et
god ]>et is in on oiSer monne — mid Ipe rinunge of Jnne luue — Jm
makest, wiiS[uten] o~3er swincke, his god ]>m owene god, ase Seint
Gregorie witneiS ? Loke nu, hwu muche god j?eo ontfule uorleose'S.
Folio 113 b. Strika )?ine luue to lesu Criste, 7 Jm hauest i-wunnen him. Rinb
him mid ase muchele luue ase Jm hauest summe mon sume cherre,c
and he is Jnn, uorto don al J?et Jm wilnest. Auh hwo luueiS Jnng 1!
loueiS d hit uor lesse J?en hit is wur$ ? Nis God betere uneuenliche
[vniliche] J>en al ]?et is iiSe worlde ? Cherite — ]?et is cherte of leoue
• ]?inge 7 of deore. Vndeore he makeft God, 15 to unwurS mid alle,
]?et for eni worldliche luue his luue trukie : e vor no ]?ing ne con
luuien ariht bute he one. So ouerswufte he luueft luue )?et he
makeiS hire his efhing J and jet ich der siggen more — he make"S
hire his meister, *? dei5 al )?et heo hat, ase J?auh he moste nede. Mei
ich preouen ou J?is? Ee, ich [mei] sikerliche, ]?uruh his owene
wordes. Vor )ms he speke^ to Moyses, J>et monne mest him
luuede, in Numeri: "Dimisi juxta uerbum tuum." Non dicit
tc preces." " Ich heuede imunt," cweiS he to Mojses, " uorto awreken
mine wreiSiSe o ]?isse uolke, auh J?u seist ]>et ich ne schal nout : }?i
word beo iuoriSed." Me seiiS J?et luue bindeiS. Sikerliche, luue bint
so ure Louerd )?et he ne mei don no J?ing bute Jmruh luue f leaue. Nu
preoue Tperof ^ uor hit ^unche'S wunder. " Domine, non est qui con-
surgat et teneat te :" Ysaye. " Louerd, wultu smiten ?" seii5 Isaiah.
" Welawei I J?u meiht wel ^ uor nis non Jjet te holde." Ase J?auh he
seide, jif eni luuede ]>e ariht, he muhte holden J>e, H wearnen ]>e to
smiten. In Genesi, ad Loth : " Festina," 7c. " non potero ibi facere

• strech. T. streche. C. b Run. T.

c sum mon olSer wummon sum char. T. •' leaues. T. leaue'S. C.

e manges. T. f luues. T. C.

LOVE BINDETH OUR LORD. 409

foot of love, " shall be yours." a Many a man would buy at a great
price a thing of such a nature that whatever he touched with it
became his own. And, said I not before, that merely by loving the
good that is in another man — with the touching of thy love — thou
makest, without other labour, his good thy own good, as St. Gregory
sheweth ? Consider now, how much good the envious lose. Extend
thy love to Jesus Christ, and thou hast gained him. Touch him
with as much love as thou, sometimes, hast for some man, and he is
thine, to do all that thou desirest. But who loveth a thing, and yet
parteth with it for less than it is worth ? Is not God incomparably
better than all that is in the world ? Charity — that is the love of a
thing which is dear and precious. He hath little love to God, and feels
not how precious he is, who, for any worldly love, bartereth his
love ; because nothing can love rightly but he alone. So exceedingly
doth he delight in love that he maketh her his equal, and I dare
to say still more — he maketh her his master, and doth whatever she
commands, as if he must needs do it. Can I prove this? Yes,
indeed I can, from his own words. For thus he speaketh to Moses,
the man who loved him most, in the Book of Numbers ; b " I have
pardoned according to thy word ; " he saith not " according to thy
prayers." " I had intended," said he to Moses, " to wreak my anger
upon this people, but thou sayest that I must not : be it according to
thy word." It is said that love bindeth. In truth, love so bindeth
our Lord that he can do nothing but by the permission of love.
Now, [I] prove it, for it seems wonderful : " Lord, there is none that
riseth up and taketh hold of thee." Isaiah.0 " Lord, wilt thou
smite ?v saith Isaiah, " ah I thou well mayest ; for there is none that
may hold thee." As if he said, " If any one loved thee truly, he
might hold thee, and hinder thee from smiting." In Genesis,*1 to
Lot, " Make haste, &c. for I cannot do any thing till thou go out
from thence : " that is, when our Lord would have destroyed

* Deuteronomy, xi. 24. b xiv. 20.

' Isaiah, Ixiv. 7. d Genesis, xix. 22.

CAMD. SOC. 3 G

410 REGUL^E INCLUSARUM.

quicquam donee egressus. fueris illinc:" )?et is, ]>o ure Louerd wolde
Folio 114. bisenchen Sodome ]>er Loth his freond wunede inne, " Hie a ]>e,"
cwefi ure Louerd, " utward ^ uor ]?e hwule ]?et tu ert among ham, ne
mei ich nowiht don ham." Nes )?es mid luue i-bunden ? Hwat
wultu more ? Luue is his chaumberling, 7 his kunsiler, 1 his spuse
J>et he ne mei nout helien wr3, and telleiS hire al ]?et he Jjenche'S.
In Genesi: "Num celare potero Abraham quae gesturus sum?"
" Mei ich," cweiS ure Louerd, " helien Abraham ]?ing }?et ich )?enche
uorto donne ?" Nei, cweiS he, o none wise. Ne con j?es luuien
ariht,b ]?et Jms spekeft, and )?us de$ to alle men ]?et him inwardliche
i-leueiS 7 luuieft ? peo blisse ]?et he jerkeiS c ham, al so ase heo is
unefenlich to alle worldes blissen, al so heo is untalelich to alle
worldliche tungen. Ysaias : " Oculus non vidit, Deus, absque te,"
[7c.] Ee habbeiS of ]?eos blissen i-writen on oiSer stude,d^nine leoue -^
sustren. - peos luue is J?e riwle ]?et rihteiS |?e heorte. " Confitebor
tibi in directione," id est in regulatione, " cordis." Exprobatio
malorum : " generatio quae non direxit cor suum ^ et non est cre-
ditus." pis is }>e lefdi riwle. Alle ]>e oiSre serue~S hire ^ and one
uor hire sake me ham ouh forto luuien. Lutel strencfte ich makie
of ham, vor hwon J?et )?eos beon deoruwurSJiche i-wuste HabbeiS
ham, pauh, scheortliche, r$e eihteoiSe dole/

Biuoren. on erest, ich seide J>et je ne schulen nout, ase unwise, .-
bihoten uorto holden none of ]?eo uttre riwlen. pet ilke ich sigge
jete S ne non ne write ich ham, buten ou one. Ich sigge J?is forSi
Folio 114&. ]>et oiSre ancren ne sigge nout J?et ich, puruh mine meistrie, makie

a wend. T. Hich. C. b treoweliche. T.

c greilSed. C. * elleshwer. T. e i-loket. T.

' Habeatis tamen illas in octava parte. — Explicit Liber Septimus de -vita Solitaria.

Octavus omnino taceatur. MS. Oxon.

LOVE IS THE SUPREME RULE. 411

Sodom, wherein Lot his friend dwelt, our Lord said, " Hasten thee
away out, for while thou art among them, nothing can be done to
them." Was not this being bound with love? What wouldest
thou more ? Love is his chamberlain, his counsellor, and his bride,
from whom he can conceal nothing, but telleth her all his thoughts.
In Genesis, " Num celare potero Abraham qua? gesturus sum ? " a
" Can I," said our Lord, " hide from Abraham the thing that I
purpose to do ? " No, said he, in no wise. Doth not he know how
to love rightly who thus speaketh, and thus doth to all men who in
their hearts believe and love him ? As the joy which he is pre-
paring for them is not to be compared to all worldly joys, so is it
not to be described by all worldly tongues. Isaiah, " Neither hath
the eye seen, O God, beside thee, what he hath prepared for him
that waiteth for him." b Concerning those joys ye have something
written in another place, my dear sisters. This love is the rule
which regulates the heart. " I will praise thee with uprightness of
heart : " c that is, in the regulation of my heart. JThe reproach of
the wicked is, that they are " a generation that set not their heart /*
aright, and whose spirit was not faithful to God."d This rule is
the lady or mistress. All the others serve her, and for her sake
alone they ought to be loved. I make little account of them pro-
vided this be worthily kept. Ye have them briefly, however, in the
eighth part. ^ ^ eMt^ X*

pp-}3 -5J>'
PART VIII. — Or DOMESTIC MATTERS.

I said before, at the commencement, that ye ought not, like un-
wise people, to promise to keep any of the external rules. I say the
same still; nor do I write them for any but you alone. I say
this in order that other anchoresses may not say that I, by my own

• Genesis, xviii. 17. b Ixiv. 4.

c Psalm cxix. 7. d Psalm Ixxviii. 8.

412 REGUL^ INCLUSARTJM.

liam neowe riwlen. Ne bidde ich nout ]?et heo holden ham 1 and
je jet moten chaungen ham, hwonse ge euer willed, )?eos for betere.
Ajean Binges J?et beoiS biuoren, of ham is lutel strencSe.

Of sihiSe and of speche, and of J?e oiSre wittes is inouh i-seid. Nu
is J?eos laste dole, ase ich bihet ou on erest, to-deled and i-sundred o
lutle seoue stucchenes.

Me let lesse deinte to Jnnge )>et me haueiS ofte ^ and forSi ne
schule je beon, bute ase ure leawude breiSren beo~S, i-huseled wr$-
innen tweolf moneiS, bute viftene siften — a mide-winteres dei ^
condelmesse dei 1 tweolfte dei r' a sunedei midwei bitvveonen J?et and
ester, ofter ure lefdi dei, jif he is neih }>ene sunendei, uor J?e heih-
nesse i ester dei ^ J?ene ]>ridde sunendei ]?erefter i' holi pursdei ^
hwitesunedei ^ and sumersdei ^ seinte Marie dei Magdaleine r' J?e
assumciun ^ ]?e natiuit^ ^ seinte Mihaeles dei r' alre halewune dei ^
seinte Andre vves dei. And ajean alle j^eos dawes, loke^ )?et je
beon clenliche i-schriuen and nimeiS disceplines ^ neuer J?auh of none
monne, buten of ou suluen. And forgot enne dei our pitaunce.
And jif out limpeiS misliche ]?et je beon nout i-huseled i J?eos i-sette
termes, je muwen akoueren hit ]?ene nexte sunendei ]?erefter ^ o^Ser
jif J>e oiSer terme is neih, abiden uort J?eonne.

Ee schulen eten urom ester uort )?et ]?e holi rode dei, j?e latere,

Folio 115. )>et is ine heruest, eueriche deie twie, bute uridawes and unibridawes

and joing dawes, and uigiles. I J?eos dawes, ne in J?e aduent ne

schulen je[eten] nout hwit, bute jif neode hit makie. pet oiSer

halue jer je schulen uesten, al bute sunendawes one.

Ee ne schulen eten vleschs ne seim buten ine muchele secnesse 1
oiSer hwoso is euer feble ete~S potage bliiSeliche ^ and wunieiS ou to
lutel drunch. NoiSeleas, leoue sustren, ower mete and ower drunch
haueiS i]?uht me lesse ]?en ich wolde. Ne uesta je nenne dei to
bread 7 to watere, bute je habben leaue. Sum ancre make^ hire

TIMES OF HOLY COMMUNION, FOOD AND ABSTINENCE. 413

authority, make new rules for them. Nor do I command that they
observe them, and ye may even change them, whenever ye will, for
better ones. In regard to things of this kind that have been in use
before, it matters little.

Of sight, and of speech, and of the other senses enough was said.
Now this last part, as I promised you at the commencement, is
divided and separated into seven small sections.

Men esteem a thing as less dainty when they have it often, and
therefore ye should be, as lay brethren are, partakers of the holy
communion only fifteen times a-year : at Mid-winter ; Candlemas ;
Twelfth-day ; on Sunday half-way between that and Easter, or our
Lady's day, if it is near the Sunday, because of its being a holiday ;
Easter-day; the third Sunday thereafter ; Holy Thursday ; W hitsunday ;
and Midsummer day ; St. Mary Magdalen's day ; the Assumption ;
the Nativity;4 St. Michael's day; All Saints' day; St. Andrew's day.
And before all these days, see that ye make a full confession and
undergo discipline ; but never from any man, only from yourselves.
And forego your pittance for one day. And if any thing happens
out of the usual order, so that ye may not have received the
sacrament at these set times, ye may make up for it the Sunday
next following, or if the other set time is near, ye may wait till then.

Ye shall eat twice every day from Easter until the Holyrood
day, the later,b which is in harvest, except on Fridays, and Ember
days, and procession days and vigils. In those days, and in the
Advent, ye shall not eat any thing white, except necessity require it.
The other half year ye shall fast always, except only on Sundays.

Ye shall eat no flesh nor lard except in great sickness ; or whoso-
ever is infirm may eat potage without scruple ; and accustom your-

• The Nativity of the Virgin Mary, Sept. 8.

b The Exaltation of the Cross, Sept. 14, called the later, to distinguish it from the
Invention of the Cross, May 3.

414 REGUL^ INCLUSARUM.

bord mid hire gistes wrSuten. pet is to muche ureondschipe, uor, of
alle ordres |?eonne is hit unkuindelukest a "? mest ajean ancre ordre,
J;et is al dead to ]>e worlde. Me haueS i-herd ofte siggen ]>et deade
men speken mid cwike men r' auh )?et heo eten mid cwike men ne
uond ich neuer jete. Ne makie je none gistninges ^ ne ne tulle ge
to J>e jete none unkuiSe harloz r' ]?auh )?er nere non ofter vuel of
bute hore meiSlease mu~S, hit wolde oiSer hwule letten heouenliche
)?ouhtes.

Hit ne limped nout to ancre of oiSer monne elmesse uorto makien
hire large. Nolde me lauhwen ane beggare lude to bisemare J?et
bede b men to feste ? Marie 7 Marthe, boiSe heo weren sustren ^
auh hore lif sundrede. Ee ancren habbeiS i-numen ou to Marie
Folio 1151. dole, }?et ure Louerd sulf herede. "Maria optimam partem elegit."
"Marthe, Marthe," cwe^ he, "J?u ert ine muchele baret. Marie
haue$ i-chosen c betere, and ne schal hire noting binimen hire dole."
Husewifschipe is Marthe dole r' and Marie dole is stilnesse and reste
of alle worldes noise ^ ]>et noting ne lette hire uorto i-heren Godes
stefne. And lokeiS hwat God ser$ — J?et noting ne schal binimen ou
]>eos dole. Marthe haueiS hire mester ^ leteiS hire i-wur^en, and
sitte je mid Marie ston-stille ed Godes fet, and hercne^ him one.
Marthe mester is uorto ueden 7 schruden poure men, ase huselefdi.
Marie ne ouh nout uorto entremeten hire ]?erof r' and jif ei blamed
hire, God sulf oueral wereiS hire }>erof, ase holi writ witneiS. An
oiSer half, non ancre ne ouh forto nimen bute gnedeliche d ]>et hire
to neodeiS. Hwarof ]?eonne mei heo makien hire large? Heo
schal libben bi elmesse ase neruhliche d ase heo euer mei ^ and nout

• uncumelukest. T. C. b laSede. T. C.

c i-uore. C. ll ineSfulliche. C.

INTERCOURSE WITH THE WORLD WITHOUT IMPROPER. 415

selves to little drink. Nevertheless, dear sisters, your meat and
your drink have seemed to me less than I would have it. Fast no
day upon bread and water, except ye have leave. There are
anchoresses who make their meals with their friends outside the
convent. That is too much friendship, because, of all orders, then is
it most ungenial, and most contrary to the order of an anchoress,
who is quite dead to the world. We have often heard it said that
dead men speak with living men ; but that they eat with living men,
I have never yet found. Make ye no banquetings, nor encourage
any strange vagabond fellows to come to the gate ; though no
other evil come of it but their immoderate talking, it might some-
times prevent heavenly thoughts.

It is not fit that an anchoress should be liberal of other men's
alms. Would we not laugh loud to scorn a beggar who should
invite men to a feast? Mary and Martha were two sisters, but
their lives were different. Ye anchorites have taken to yourselves
Mary^s part, whom our Lord himself commended. " Mary, hath
chosen the best part. Martha, Martha," said he, " thou art much
cumbered. Mary hath chosen better, and nothing shall take her
part from her." a Housewifery is Martha's part, and Mary's part is
quietness and rest from all the world's din, that nothing may hinder
her from hearing the voice of God. And observe what God saith,
" that nothing shall take away this part from you." Martha hath
her office ; let her alone, and sit ye with Mary stone-still at God's
feet, and listen to him alone. Martha's office is to feed and clothe
poor men, as the mistress of a house. Mary ought not to inter-
meddle in it, and if any one blame her, God himself supreme
defend eth her for it, as holy writ beareth witness. On the other
hand, an anchoress ought to take sparingly only that which is
necessary for her. Whereof, then, may she make herself liberal ?
She must live upon alms, as frugally as ever she can, and not gather

» Luke, x. 42.

416 KEGUKafi INCLUSARUM.

gederen uorto jiuen hit eft. Heo nis nout husewif:' auh is a
chirche ancre. Eif heo mei sparien eni poure schreaden,a sende ham
al derneliche ut of hire woanes.b Vnder semblaunt of gode is ofte
i-heled sunne. And hwu schulen c ]?eos riche ancren J?et beoiS eoriSe
tilien, o'Ser habbeiS rentes i-sette, don to poure neiheboures derne-
liche hore ehnesse? Ne wilnend nout forto habben word of one
Folio 116. large ancre ^ ne uorto jiuen muchel ne beo non ]>e grediure uorto
habben more, peo e gredinesse rote of hire bitternesse r' alle beoiS
]?e bowes bittre ]?et of hire springeS. Bidden hit, uorto jiueu hit
nis nout ancre rihte. Of ancre kurtesie, and of ancre largesse, is
i-kumen ofte sunne 7 scheome on ende.

\Vummen f 7 children ]?et habbeft i-swunken uor ou, hwatse je
sparie'S on ou makieft ham to etene, — nenne mon biuoren ou, bute
jif he habbe neode r' ne la$e je to drinken g nout. Ne jirne ich J>et
me telle ou hendi ancren. Et gode ureond nimeiS al ]>et je habbeiS
neode hwon heo beodeft hit ou ^ auh, for none bode, ne nime je
nout wiiSuten neode, leste je kecchen ]?ene nome of gederinde
ancren.h Of mon |?et je misleue'S l ne nime je nouiSer lesse ne more —
nout so much ]?et beo a rote gingiure. Muchel neode schal driuen
ou uorte bidden out r' J>auh, edmodKche scheaweiS to ower leoueste
ureond ower meseise.

Ee, mine leoue sustren, ne schulen habben no best, bute kat one.
Ancre ]>et haueft eihte JmncheS bet husewif, ase Marthe was, J>en
ancre r' ne none wise ne mei heo beon Marie, mid grrSfulnesse of
heorte. Vor ]?eonne mot heo J>enchen of )?e kues foddre, and of

• schiue. T. schraden. C. b 'wanes. T. C.

e And swa schuden. T. hu schule. C. d wilne. T. wilni. C.

« Beo. T. C. f Wepmen. T.

f [Ne nane ne eoten biuoren ow bute bi ower meistres read ~j bi his leaue.] C.
h [I hwer }>ah ~j euer gemlS ow ^ nan from ow ne parti wlS scandle : ne wrah, ne
mispaiet, ase forS as ge mahen vf'fS riht, wi^ute sunne.] C.
' [)>urh his fol semblaunt, o'Ser bi his wake wordes.] C.

ALMS-GIVING — RECEIVING GIFTS. NOT TO KEEP CATTLE. 417

that she may give it away afterwards. She is not a housewife, but
a church anchoress. If she can spare any fragments for the poor,
let her send them quite privately out of her dwelling. Sin is oft
concealed under the semblance of goodness. And how shall those
rich anchoresses that are tillers of the ground, or have fixed rents,
do their alms privately to poor neighbours ? Desire not to have the
reputation of bountiful anchoresses, nor, in order to give much, be
too eager to possess more. Greediness is the root of bitterness : all
the boughs that spring from it are bitter. To beg in order to give
away is not the part of an anchoress. From the courtesy of an
anchoress, and from her liberality, sin and shame have often come in
the end.

Make women and children who have laboured for you to eat
whatever food you can spare from your own meals ; but let no man
eat in your presence, except he be in great need ; nor invite him to
drink any thing. Nor do I desire that ye should be told that ye
are courteous anchoresses. From a good friend take whatever ye
have need of when she offereth it to you ; but for no invitation take
any thing without need, lest ye get the name of gathering anchoresses.
Of a man whom ye distrust, receive ye neither less nor more — not
so much as a race of ginger. It must be great need that shall drive
you to ask any thing; yet humbly shew your distress to your
dearest friend.

Ye shall not possess any beast, my dear sisters, except only a cat.
An anchoress that hath cattle appears as Martha was, a better
housewife than anchoress ; nor can she in any wise be Mary, with
peacefulness of heart. For then she must think of the cow's fodder,
and of the herdsman's hire, natter the heyward,a defend herself
when her cattle is snut up in the pinfold, and moreover pay the
damage. Christ knoweth, it is an odious thing when people in the

» " The heyward was the keeper of cattle in a common field, who prevented trespass on
the cultivated ground.*' Note, in Promptorium Parvulorum, by Albert Way, Esq.
CAMD. SOC. 3 H

418 REGUL.E INCLUSARUM.

heorde-monne huire, oluhnen J>ene heiward, warien hwon me punt *
hire, *? jelden, J?auh, J?e hermes. Wat Crist, )?is is lodlich }?ing
Folio 116 1. hwon me makeft mone in tune of ancre eihte. J)auh, jif eni mot
nede habben ku, loke J?et heo none monne ne eilie, ne ne hermie 1 ne
J?et hire J?ouht ne beo nout ]?eron i-uestned. Ancre ne ouh nout to
habben no }>ing ]?et drawe utward hire heorte. None cheffare ne
driue je. Ancre )?et is cheapild, heo cheapens hire soule ]?e chepmon of
helle.b Ne wite je nout in oure huse of oiSer monnes Binges, ne
eihte, ne clones r' ne nout ne underuo je )?e chirche uestimenz, ne ]?ene
caliz, bute jif strencfte hit makie, oiSer muchel eie r' vor of swuche
witunge is i-kumen muchel vuel oftesiften. WrSinnen ower woanes c
ne lete je nenne mon slepen. Eif muchel neode mid alle makeiS
breken ower hus, ]>e hwule J?et hit euer is i-broken, loke J?et je
habben )?erinne mid ou one wummon of clene liue deies 7 nihtes.

UorSi J?et no mon ne i-sih3 ou, ne je i-seoiS nenne mon, wel mei
don d of ower clones, beon heo hwite, beon heo blake ^ bute ]>et heo
beon unorne 1! warme, 7 wel i-wrouhte — uelles wel i-tauwed r' 7
habbeiS ase monie ase ou to-neode3, to bedde and eke to rugge.

Nexst fleshe ne schal mon werien no linene cloiS, bute jif hit beo
of herde and of greate heorden. Stamin habbe hwose wule ^ and
hwose wule mei beon buten.e Ee schulen liggen in on heater, and
Folio 117. i-gurd.f Ne here je non iren,s ne here, ne irspilesh felles ^ ne ne
beate ou1 J»er mide, ne mid schurge i-leiSered ne i-leaded ^k ne mid
holie,1 ne mid breres ne ne biblodge m hire sulf wrSuten schriftes n

* p 111 Miles. T.

b [Hng, J>auh, ji ha wurche'S ha mei wel, J)urh hire meistres read, for hire neode sullen,
bah swa derneliche as ha mei, for misliche monne wordes.] C.
c wahes. T. wanes. C. d duhen. T.

« wi«uten. T. t hatter -j gurd. T. better i i-gurd. C.

e Ne were nan irn. T. Ne beore nan iren. C.

h yleslipes. T. ylespilles. C. « hire. T. * ne wi« schurge ileadet. T.

1 holin. T. m blodeke. T. " schirches. T.

TRAFFIC FORBIDDEN. OF CLOTHING AND DISCIPLINE. 419

town complain of anchoresses' cattle. If, however, any one must
needs have a cow, let her take care that she neither annoy nor harm
any one, and that her own thoughts be not fixed thereon. An
anchoress ought not to have any thing that draweth her heart out-
ward. Carry ye on no traffic. An anchoress that is a buyer and
seller selleth her soul to the chapman of hell. Do not take charge
of other men's property in your house, nor of their cattle, nor their
clothes, neither receive under your care the church vestments, nor
the chalice, unless force compel you, or great fear, for oftentimes
much harm has come from such care-taking. Let no man sleep
within your walls. If, however, great necessity should cause your
house to be used, see that, as long as it is used, ye have therein with
you a woman of unspotted life day and night.

Because no man seeth you, nor do ye see any man, ye may be
well content with your clothes, be they white, be they black ; only
see that they be plain, and warm, and well made — skins well tawed ;
and have as many as you need, for bed and also for back.

Next your flesh ye shall wear no flaxen cloth, except it be of hards
and of coarse canvass. Whoso will may have a stamin,a and whoso
will may be without it. Ye shall sleep in a garment and girt.
Wear no iron, nor haircloth, nor hedgehog-skins ; b and do not beat
yourselves therewith, nor with a scourge of leather thongs, nor
leaded ; and do not with holly nor with briars cause yourselves to

• Stamin, a shirt made of woollen and linen, used instead of a penitentiary hair shirt. —
Fosbrooke.

b ylespilles, as it is in C., is probably the true reading, from igil, A.-S. a hedge-hog,
and pile, i.e. poil, Fr. hair, fur. We learn from the following passage that the skin of
the hedge-hog was used as an instrument of discipline : —

HERICIUS, HERINACEOS, Gall. Herisson. Histor. Monast. Villariensis, lib. iii. apud
Marten, torn. iii. anecdot. col. 1361. ''Pelles videlicet hericii, quibus usque ad largam
effusionem sanguinis seipsum cscdebat, et urticarum aculeos quibus sese involvebat." —
Du Cange.

420 REGUL^E INCLUSARUM.

leaue f1 ne ne ninie, et enes, to ueole disceplines. Ower schone beon
greate and warme. Ine sumer je habbeS leaue uorto gon and sitten
baruot ^ and hosen wrSuten uaumpez 1 and ligge ine ham hwoso
likeft. Sum wummon inouhrea'Se wereiS )?e brech of heare ful wel
i-knotted, and J?e strapeles adun to hire uet, i-laced ful ueste. Eif
je muwen beon wimpel-leas, beoft bi warme keppen a and Jjeruppon
blake b ueiles. Hwose wule beon i-seien, ]?auh heo atiffe c hire nis
nout muchel wunder r7 auh to Godes eien heo is lufsumere, ]?et is,
uor }>e luue of him, untiffed wrSuten. Ring, ne broche nabbe je ^
ne gurdel i-menbred,d ne glouen, ne no swuch J?ing J?et ou ne deih e
forto habben.f

Euer me is leouere so je don gretture werkes. Ne makie none
purses, uorte ureonden ou mide ^g ne blodbendes of seolke ^h auh
schepieiS, and seouweiS, and amended chirche cloiSes, and poure
monne clones.1 No )>ingk ne schule je jiuen wrSuten schriftes
leaue. Helped mid ower owune swinke, so uorS so ge inuwen, to

* [Ancren, sume sungrS in liare wimlunge na lesse bene lefdi. Sum sei'S •J hit limpe'S
to ene wummon cundeliche forte were wimpel. Nai : wimpel ne hefde, nouSer no
nemned hali write; ah wriheles of heuet : Ad. Corinth. " Mulier uelet caput suum."
Wummon, sei^S \>Q Apostel, schal wrihen hire heauet. Wrihen, he sei'S, naut wimplin.
Wrihen ha schal hire scheome, as sunfule Eue dohter; i munegunge of l>e sune'^ shede us
erst alle, ~) naut drah ~p wriheles to tiffung ~) te prude. Eft wule Seint Pauel "fi wumon wreo
i chirche hire neb gette, leste vuel )>oht arise J>urh hire on sihiSe, ~j hoc est propter angelos.
Hwi, J>enne, J^u chirche ancre, al beo J>u i-wimplet, openest i>ah }>i neb to weopmones
ehe ? Te jemes J>e. J>e isist men, speke'S Seinte Pauel. Ah, gef ei J>ing wrihe'S )>i neb
from monnes ehe — beo hit wah, beo hit daft i'5i parlures burl, wel mei duhen ancre of
o'Ser wimlumpe.] C. b [o^er hwite oSer] blake. C.

c atiffen. T. atifi. C. d i-membret. T. C.

e deah. T. i-bur«. C.

* [UnderstondeiS '£ of alle J>eose binges nis nan best ne forbot; for alle ha beo"5 of be
uttere riwle, ~p is lute strenciSe of. For hwon ^ te inre beo wel i-wist, as ic seide i5e
frunvSe, ~) mei beon i-changet hwerse euer ei neod oiSer eni skile hit askeiS, efter $ ha mei,
ase buften, best seruin )>e leafdi riwle.] C.

* [bute to NO ~J> ower meistre geued ow his leaue.] C.

h [ne laz butc leaue.] C. ' hettren. C.

k nan swut bing. C.

CAUTION AGAINST FINERY AND IDLENESS. 421

bleed without leave of your confessor ; and do not, at one time, use
too many flagellations. Let your shoes be thick and warm. In
summer ye are at liberty to go and to sit barefoot, and to wear hose
without vamps, and whoso liketh may lie in them. A woman may
well enough wear drawers of haircloth very well tied, with the
strapples a reaching down to her feet, laced tightly. If ye would
dispense with wimples, have warm capes,b and over them black veils.
She who wishes to be seen, it is no great wonder though she adorn
herself; but, in the eyes of God, she is more lovely who is unadorned
outwardly for his sake. Have neither ring, nor broach, nor orna-
mented girdle, nor gloves, nor any such thing that is not proper for
you to have.0

I am always the more gratified, the coarser the works are that ye
do. Make no purses, to gain friends therewith, nor blodbendes of
silk ; but shape, and sew, and mend church vestments, and poor
people's clothes. Ye shall give nothing away without leave from
your father confessor. Assist with your own labour, as far as ye
are able, to clothe yourselves and your domestics, as St. Jerome
teacheth. Be never idle ; for the fiend immediately offers his work
to her who is not diligent in God's work ; and he beginneth directly

• Strapples, the legs of the drawers ?

b Anchoresses err in their head-dress no less than ladies. They say that it belongs
naturally to a woman to wear a wimple. Nay : the Holy Scriptures neither had, nor do
they speak of wimple; but of coverings for the head. The apostle saith to the Corinthians,
"A woman shall cover her head." Cover, he saith, not wimple. She shall cover her
shame as a sinful daughter of Eve, in memory of the sin that first hurt us all; and not
convert the covering into finery and pride. Again St. Paul desires further that a woman
cover her face in church, lest evil thoughts should arise merely from seeing her, and this
is, "because of the angels." Why, then, dost thou, an anchoress, although thou art
wimpled, shew thy face in sight of men ? Take heed. Thou seest men, St. Paul saith.
But if any thing conceal thy face from men's sight — be it a wall, be it the parlour window-
cloth, — a recluse may well dispense with other wimpling.

c Observe that none of all these things is commanded or forbidden ; for they are all of
the external rule, which is of little consequence. For when the inward is well kept, as
I said at first, and that may be altered wherever need or any reason require it, so as that
it may, as a domestic, best serve the lady rule.

422 TLEGUL2E INCLUSARUM.

schruden ou suluen a and ]>eo ]>et ou serueft, ase Seint Jerome lereft.
Ne beo je neuer b idel ^ uor anonrihtes j?e ueond beot c hire his
were ]?et ine Godes werke ne wurcheft ^d and he tuteleft anonrihtes
Folio 1 17 1. touward hire. Uor, J?eo hwule ]?et he isihS hire bisi, J?encheiS ]?us : e
vor nout ich schulde nu kumen neih hire r' ne mei heo nout i-hwulen
uorto hercnen mine lore.f Of idelnesse awakened muchel flesshes
fondunge. " Iniquitas Sodome saturitas panis et ocium :" ]>et is, al
Sodomes cweadschipe com of idelnesse *% of ful wombe. Iren )?et lift
stille gedereiS sone rust r' and water )?et ne stureiS nout readliche g
stinke'S. Ancre ne schal nout forwurSen scolmeistre, ne turnen
hire ancre hus to childrene scole. Hire meiden mei, ]?auh, techen h
sum lutel meiden, ]?et were dute of forto leornen among gromes ^
auh ancre ne ouh forto jemen bute God one.1

Ee ne schulen senden lettres, ne underuon lettres, ne writen buten
leaue. Ee schulen beon i-dodded four k siiSen r$e jere, uorto lihten
ower heaued r'1 and ase ofte i-leten blod t' and oftere jif neod is ^ and
hwoso mei beon ]?er wiiSuten, ich hit mei wel i-~Solien. Hwon je
beoiS i-leten blod, je ne schulen don no ]?ing, ]?eo J?reo dawes, ]>et
ou greue ^ auh talkeiS mid ouer meidenes and mid ]?eaufule talen
schurteiS ou to-gederes. Ee muwen don so ofte hwon ou Jmnche'S
heuie, ofter beo^5 uor sume worldliche )?inge sorie oiSer seke. So
wisliche witeiS ou in our blod-letunge ^ and holdeiS ou ine swuche
reste |?et je longe ]?erefter muwen ine Godes seruise |?e monluker
swinken t' and also hwon je i-ueleiS eni secnesse ^ vor muchel sot-

* [T feden jef neod is.] C. b [allunge.] C.

c bedes. T. <* swinkes. T. C.

e he, J>e swike, Benches tus. T. he bencheS >us. C.
' ne mai ho nawt 501110 to lustnen mi lore. T.
« raSliche. T. •> mei learen. C.

1 [>ah, bi hire meistres read, ha mei sum rihten ~\ helpe to leren.J C.
k fiftene. T.

1 [oSer gef ge wulleS i-schauen, hwase wule ieveset Ah ha mot oftere weschen
kemben hire holuet.] C.

EPISTOLARY CORRESPONDENCE. BLOOD-LETTING. 423

to talk to her. For, while he seeth her busy, he thinketh thus : It
would avail nothing if I were now to accost her, nor would she take
time to listen to my teaching. From idleness ariseth much tempta-
tion of the flesh, " Iniquitas Sodomae saturitas panis et otium : "
that is, " All the wickedness of Sodom came of idleness, and of a
full belly." Iron that lieth still soon gathereth rust ; and water that
is not stirred soon stinketh. An anchoress must not become a
schoolmistress, nor turn her anchoress-house into a school for
children. Her maiden may, however, teach any little girl con-
cerning whom it might be doubtful whether she should learn among
boys, but an anchoress ought to give her thoughts to God only.

Ye shall not send, nor receive, nor write letters without leave.
Ye shall have your hair cut four times a-year to disburden your
head ; and be let blood as oft, and oftener if it is necessary ; but if any
one can dispense with this, I may well suffer it When ye are let
blood, ye ought to do nothing that may be irksome to you for three
days ; but talk with your maidens, and divert yourselves together with
instructive tales. Ye may often do so when ye feel dispirited, or are
grieved about some worldly matter, or sick. Thus wisely take care
of yourselves when you are let blood, and keep yourselves in such
rest that long thereafter ye may labour the more vigorously in God's
service, and also when ye feel any sickness, for it is great folly, for
the sake of one day, to lose ten or twelve. Wash yourselves where-
soever it is necessary, as often as ye please.

424 REGUL^E INCLUSARUM.

Folio 118. schipe hit is uorto uorleosen, uor one deie, tene oiSer tweolue.
WascheiS ou hwarse je habbeiS neode, ase ofte ase je wulleiS.

Ancre ]?et naue'S nout neih hond hire uode, beoft bisie two wum-
men 1 one ]>et bileaue euer et horn, on ofter J?et wende ut hwon hit
is neod J and J?eo beo ful unorne, o$er of feir elde ^ and bi J?e weie
ase heo geiS go singinde hire beoden ^ ne ne holde heo nout non tale
mid mon ne mid wummon ^ ne ne sitte ne ne stonde, bute ]?et leste
J?et heo mei, er )?en heo kume horn. Nouhwuder elles ne go heo bute
]>ider ase me sent hire. WrSute leaue ne ete heo ne ne drinke ute.
pe oiSer beo euer inne, ne wrSute ]?e jeate ne go heo wiiSute leaue.
BoiSe beon obedient to hore dame in alle J?inges, bute ine sunne one.
No J?ing nabben heo ]?et hore dame hit nute r' ne ne underuon no J»ing,
ne ne jiuen wiiSuten hire leaue. Nenne mon ne leten heo in r' ne }?e
jungre ne speke mid none monne bute leaue ^ ne ne go nout ut of
tune widuten siker uere r' ne ne ligge ute. Eif heo ne con o boke,
sigge bi Paternostres and bi auez hire vres t' and wurche J?et me hat
hire widuten grucchunge. Habbe euer hire earen opene touward
hire dame. Noufter of ]>e wummen ne beren urom hore dame, ne
ne bringed to hire none idele talen, ne neowe tiftinges r' ne bitweonen
hamsulf ne singen ^ ne ne speken none worldliche spechen ^ ne
Folio 1186. lauhwen, ne ne pleien so )?et ei mon J?et hit iseie muhte hit to vuel
turnen. Ouer alle ]?ing leasunge and luiSere wordes hatien. Hore
her beo i-koruen r' hore heued clo~S sitte lowe. Ei'Ser ligge one.
Hore hesmel beo heie istihd ^a al wiiSute broche. No mon ne i-seo
ham unweawed,b ne open heaued.c Louh lokunge habben. Heo ne
schulen cussen nenne mon, ne uor luue cluppen ne kuft ne unkuiS r'
ne wasshen hore heaued r' ne loken ueste o none monne r' rie toggend
mid him, ne pleien. Hore weaden beon of swuche scheape, 7 alle

• Hare cop beo becje i-sticched. C. b unlepped. C.

c [Inwid J>e wanes ha muhe werie scapeloris hwen mantel ham heuege^; vte, gan
i-mantlet; )>e heaued i-hudeket.] C.
d toggle. T. toggi. C.

OBEDIENCE AND MODEST DEMEANOUR ENJOINED. 425

\r hen an anchoress hath not her food at hand, let two women be
employed, one who stays always at home, another who goes out
when necessary ; and let her be very plain, or of sufficient age ; and,
by the way, as she goeth let her go singing her prayers ; and hold no
conversation with man or with woman ; nor sit, nor stand, except the
least possible, until she come home. Let her go nowhere else, but
to the place whither she is sent. Without leave, let her neither eat
nor drink abroad. Let the other be always within, and never go
oLt of the gate without leave. Let both be obedient to their dame
in all things, sin only excepted. Let them possess nothing unknown
to their mistress, nor accept nor give any thing without her
permission. They must not let any man in ; nor must the younger
speak with any man without leave ; nor go out of town a without a
trusty companion, nor sleep out. If she cannot read her hours in a
book, let her say them with Paternosters and Ave Marias ; and do
the work that she is commanded to do, without grudging. Let her
have her ears always open to her mistress. Let neither of the
women either carry to her mistress or bring from her any idle tales,
or new tidings, nor sing to one another, nor speak any worldly
speeches, nor laugh, nor play, so that any man who saw it might
turn it to evil. Above all things, they ought to hate lying and
ribaldry. Let their hair be cut short, their headcloth sit low. Let
each lie alone. Let their hesmel be high pointed : none to wear a
broach. Let no man see them unveiled, nor without a hood. Let
them look low. They ought not to kiss, nor lovingly embrace any
man, neither of their acquaintance nor a stranger, nor to wash their
head, nor to look fixedly on any man, nor to romp nor frolic with
him. Their garments should be of such a shape and all their attire
such that it may be easily seen to what [life] they are dedicated.
Let them observe cautiously their manners, so that nobody may find
fault with them, neither in the house nor out of the house. Let

* tune, signifies not only town, hut also a place enclosed or fenced round,
CAMD. SOC. 3 I

426 REGUL^: INCLUSARUM.

hore aturn swuch pet hit beo eiScene hwarto heo beoiS i-turnde.
Hore lates loken warliche, pet non ne edwite ham ne ine huse, ne ut
of huse. On alle wise uorberen to wre$ Sen hore dame r and ase
ofte ase heo hit do$, er heo drinken o$er eten, makien hore uenie
akneon adun to per eoriSe biuoren hire, 7 sigge " Mea culpa f and
underuon pe penitence pet heo leiiS upon hire, lutende hire louwe.
pe ancre neuer more per efter pene ilke gult ne upbreide hire, uor
none wreftiSe, bute jif heo eft sone ualle rSet ilke t auh do hit
allunge ut of hire heorte. And jif eni strif ariseiS bitweonen pe
wummen, pe ancre makie erSer of ham to makien oiSer venie akneon
to per eorSe, and erSer rihte up o$er, 7 kussen ham on ende ^ and
pe ancre legge on eifter sum penitence r' more upon pe ilke pet
Folio 119. gretluker haue1? agult. pis is o ping, wute je wel to soft, pet is
God leouest — seihnesse 7 some a — 7 pe ueonde loiSest r' and foriSi he
is euer umbe to arearen sume wre'3iSe.b Nu isilrS pe deouel wel pet
hwon pet fur is wel o brune, 7 me wule pet hit go ut, me sundreft
pe brondes ^ and he deiS al so onond c pet ilke. Luue is Jesu Cristes
fur pet he wule pet blasie in vre heorte r7 and pe deouel d bio weft
forto puffen hit ut ^ and hwon his blowinge ne geineft nout, peonne
bringe'S he up sum luSer word, oiSer sum nouhtunge hwar puruh
heo to-hurteiS e ei^er urommard oiSer ^ and pe Holi Gostes fur
acwenche'S, hwon pe brondes, puruh wreiS'Se, beoiS i-sundred. And
fbrSi, holden ham ine luue ueste to-gederes, and ne beo ham nout
of hwon pe ueond blowe ^ and nomeliche, gif monie beo^ i-ueied
somed/ and wel mid luue ontende.

pauh pe ancre on hire meidenes uor openliche gultes legge peni-
tence, neuer pe later to pe preoste schriuen ham ofte ^ auh euer
pauh mid leaue. And jif heo ne kunnen nout pe mete graces, siggen
in hore stude Pater noster 7 Aue Maria biuoren mete, and efter
mete also, 7 Credo moare ^ and siggen pus on ende, " Veder 7 Sune 7

* sachtnesse 1 somentale. T. b laftSe. T. C.

c he dos bond to bet ilke. T. d swike. T. sweoke. C.

c he bringes up sum word, o'Ser sum ofler hwat, hwer J>urh ho to hurren. T.

' i-fest to-gedere. T-

FORBEARANCE, PEACE AND CONCORD; GRACES AT MEALS. 427

them, by all means, forbear to vex their mistress ; and, whenever
they do so, let them before they either eat or drink make obeisance
on their knees bending to the earth before her and say, " Mea
culpa ; " and accept the penance that she layeth upon them, bowing
low. And let not the anchoress ever again thereafter upbraid her
with the same fault, when vexed, except she soon afterwards fall
into the same, but drive it entirely out of her heart. And if any
strife ariseth between the women, let the anchoress cause them to
make obeisance to each other kneeling to the earth, and the ^one to
raise up the other, and finally to kiss each other ; and let the
anchorUs impose some penance on both, but more upon her who is
most in fault. Be ye well assured, this is a thing most pleasing to
God — peace and concord — and most hateful to the fiend ; and there-
fore, he is always endeavouring to stir up some strife. Now the
devil seeth well that when the fire is fairly blazing, and men wish it
to go out, they separate the brands : and he doth, in regard to this,
just the same thing. Love is Jesus Christ's fire, which he would
have to burn in our hearts, and the devil bloweth that he may puff
it out ; and when his blowing is of no avail, he then bringeth up
some insulting word, or some other mark of contempt, whereby they
are repelled from each other, and the flame of the Holy Spirit is
quenched, when the brands, through anger, are sundered. And
therefore, keep them firmly united in love, and be not away from
them when the fiend may blow ; and especially, if there be many
joined together, and well kindled with love.

1 hough the anchoress impose penance on her maidens for open
faults, let them nevertheless confess often to the priest ; but always,
however, with permission. And if they cannot say the graces at
meals, let them say, instead of them, Paternoster and Ave Maria,
before and also after meat, and the Creed over and above ; and in
conclusion say thus, " May the Father, Son, and Holy Ghost, one
God Almighty, give our mistress his grace, always more and more,
and grant to her and us both to have a good ending, and reward all
who do us good, and be merciful to the souls of them who have

428 REGULuE INCLUSARUM.

Holi Gost 7, on Almihti God, he jiue ure dame his grace, so lengre
so more r' 7 leue hire 7 us boiSe niraen god endinge ^ 7 forjelde alle
]>et us god do~S, 7 milce hore soulen ]>et us god i-don habbeft — hore
soulen 7 alle cristene soulen. Amen." Bitweonen mele ne gruselie a
Folio 119 6. je nout nouSer frut, ne ofterhwat 1 ne ne drinken wrSuten leaue J
auh ]?e leaue beo liht in alle j?eo pinges ]?er nis sunne. Ette mete
no word, o'Ser lut, 7 ]?eo beon stille.b Al so efter ]>e ancre cumplie
uort mid-morwen c ne don no Jnng, ne ne siggen, hware ]?uruh hire
silence muwe beon i-sturbed. Non ancre seruant ne ouhte, mid
rihte, uorto asken i-sette huire, bute mete 7 cloiS J;et heo mei vluttend
bi, 7 Godes milce. Ne misleue non god, hwat so bitide, of ]?e ancre,
J?et he hire trukie.6 pe meidenes wrSuten, jif heo serueiS }?e ancre
al so ase heo owen, hore hure schal beon J?e eche blisse of heouene.
Hwoso haueiS eie hope touward so heie hure, gledliche wule heo
seruen, 7 lihtliche alle wo and alle teone ]?olien. Mid eise ne mid
este ne kumeiS me nout to J?er heouene.f

Ee ancren owen ]ris lutle laste stucchen reden to our wummen
eueriche wike enes, uort ]?et heo hit kunnen. And muche neod is
ou beoiSe J?et je nimen to ham gode jeme ^ vor je muwen muchel
]?uruh ham beon i-goded, and i-wursedg on oiSer halue. Eif heo
sunegeft ]?uruh ower jemeleaste, je schulen beon bicleoped ]?erof
biuoren }?e heie demare ^h and forSi, ase ou is muche neod, 7 ham
is jete more, jeorneliche techeiS ham to holden hore riulen, boiSe
uor ou 7 for ham suluen t' HiSeHche ]?auh, 7 luueliche ^ uor swuch
ouh wummone lore to beon — luuelich 7 li^Se, and seldhwonne sturne.
BoiSe hit is riht ]?et heo ou dreden 7 luuien ^ auh ]>er beo more euer
of luue ]?en of drede. peonne schal hit wel uaren. Me schal helden
eoli and win beoiSe ine wunden, eftere godere * lore r' auh more of j?e
softe eolie ]?en of J>e bitinde wine ^ )?et is, more of IrSe wordes )?en
of suwinde ^h vor J?erof kume^S J;inge best — J>et is luue-eie. Liht-

• gruse. T. gruuesi. C. " -y ta stille. T. T |>eo stille. C.
c a«et prime. T. C. * flutte. T. C.

e [feale.] C. f ne hue^S mon nawt blisse. T. C.

* wursnet. T. h deme. T. dom. C.

' Godes. T. C. k suhiende. T. sturne. C.

SILENCE ; FAITHFULNESS ; MILDNESS IN REPROVING. 429

done us good — to the souls of them and of all Christians. Amen."
Between meals, do not munch either fruit or any thing else ; and
drink not without leave ; but let the leave be easily granted in all
those matters where there is no sin. At meat let there be no
talking, or little, and then be still. Also, neither do nor say any
thing after the anchoress compline, until prime next morning,
whereby her silence might be disturbed. No servant of an
anchoress ought, properly, to ask stated wages, except food and
clothing, with which, and with God's mercy, she may do well
enough. Let her not disbelieve any good of the anchoress, whatever
betide, as that she may deceive her. The maidens out of doors,
if they serve the anchoress in such a manner as they ought, shall
have their reward in the eternal blessedness of heaven. Whoso hath
any hope of so high a reward will gladly serve, and easily endure all
grief and all pain. With ease and abundance men do not arrive at
heaven.

Ye anchoresses ought to read these little concluding parts to your
women once every week until they know it well. And it is very
necessary for you both that ye take much care of them, for ye may
be much benefited by them ; and, on the other hand, made worse.
If they sin through your negligence, ye shall be called to give account
of it before the Supreme Judge ; and therefore, it is very necessary for
you, and still more for them, that ye diligently teach them to keep their
rule, both for your sake and for themselves ; in a gentle manner, how-
ever, and affectionately ; for such ought the instructing of women to
be — affectionate and gentle, and seldom stern. It is right that they
should both fear and love you ; but that there should be always more
of love than of fear. Then it shall go well. Both wine and oil
should be poured into the wounds, according to divine instruction ;
but more of the soft oil than of the biting wine ; that is, more of
gentle than of vehement words ; for thereof cometh that which is best
— love-fear. Mildly and kindly forgive them their faults when they
acknowledge them and promise amendment.

430 REGUL.E INCLUSARUM.

liche 1! sweteliche uorjiueiS ham hore gultes hwon heo ham i-knowe$
and bihoteiS bote.

Se uorS ase je muwen of drunch and of mete and of doiS, and of
o$er Binges )?et neode of flesche askeft, beoiS large touward ham,
J?auh je J?e neruwure beon and te herdure to ou suluen r vor so de$
he j?e wel bloweiS — went )?e neruwe ende of J?e home to his owune
muiSe, 7 utward ]?ene wide. And je don al so, ase je wulleiS )>et
ower beoden bemen 7 dreamen wel ine Drihtenes a earen J. and nout
one to ower ones,b auh to alle uolkes heale r' ase ure Louerd leue,
Jraruh ]>e grace of himsulf, J?et hit so mote beon. Amen I

O Jnsse boc redeiS eueriche deie hwon je beoft eise — eueriche 1\
deie lesse oiSer more. Uor ich hopie J?et hit schal beon ou, jif se je
redeiS ofte, swirSe biheue ]?uruh Godes grace r' and elles ich heuede
vuele bitowen muchel of mine hwule. God hit wot,c me were
leouere uorto don me touward Rome ]?en uorto biginnen hit eft forto
donne. And jif je iuinde^S J?et je doiS al so ase je redeiS, ];onke^S
Folio 120. God jeorne ^ and jif je ne do~S nout, biddeS Godes ore, and beoiS
umbe J?er abuten J?et je hit bet hoi holden,d efter ower mihte.
Veder and Sune and Holi Gost, and on Almihti God, he wite e ou
in his warde I He gledie ou, and froure ou, mine leoue sustren I
and, for al J?et je uor him drieft and suffreiS, he ne jiue ou neuer
lesse huire ]?en al-togedere him suluen I He beo euer i-heied from
worlde to worlde, euer on ecchenesse I Amen.

Ase ofte ase je readeiS out f o J?isse boc, greteiS ]?e lefdi mid one
Aue Marie,) uor him J?etrmaked ]?eos riwle, and for him J?et hire
wrot and swoncs her abuten. Inouh me^ful ich am, J?et bidde so
lutel.

• [Godes.] C. b anres. T.

c Deu le set. T. C. d betere halden. T. halden. C.

« Godd wite. T. C. ' oht. T. eawet. C.

B swanc. T. swong. C.

THE AUTHOR'S CONCLUDING BENEDICTION AND PRAYER. 431

As far as ye can, in regard to drink, and food, and clothing, and
other things which the wants of the flesh require, be liberal to them,
though ye be the more strict and severe to yourselves ; for so doth
he that bloweth well : He turneth the narrow end of the horn to his
own mouth, and the wide end outward. And do ye the like, as ye
would that your prayers may resound like a trumpet, and make a
sweet noise in the ears of the Lord ; and not to your own salvation
only, but to that of all people ; which may our Lord grant through
the grace of } :mself, that so it may be. Amen.

In this book read every day, when ye are at leisure — every day,
less or more; -for I hope that, if ye read it often, it will be very
beneficial to you, through the grace of God, or else I shall have ill
employed much of my time. God knows, it would be more agree-
able to me to set out on a journey to Rome, than to begin to do it
again. And, if ye find that ye do according to what ye read, thank
God earnestly ; and if ye do not, pray for the grace of God, and
diligently endeavour that ye may keep it better, in every point,
according to your ability. May the Father, and the Son, and the
Holy Ghost, the one Almighty God, keep you under his protection !
May he give you joy and comfort, my dear sisters, and for all that
ye endure and suffer for him may he never give you a less reward
than his entire self. May he be ever exalted from world to world,
for ever and ever. Amen.

As often as ye read any thing in this book, greet the Lady with an
Ave Mary for him who made this rule, and for him who wrote it,
and took pains about it. Moderate enough 1^ am, who ask so little.

GLOSSAMAL INDEX.

ABBREVIATIONS.

A.S. Anglo-Saxon. — Teut. Teutonic. — Isl. Islandie. — G. German. — O.G. Old German. — Fr.
French. — O.Fr. 0 " French. — D. Dutch.— Sw. Swedish. — Sc. Scotish.— Lat. Latin. —
Ital. Italian P.E. Provincial English.— O.E. Old English.— Ch. Chaucer.— Lag. The glos-
sary to LAJAMON'S BRUT, by Sir F. Madden. — id. the same. — q.v. quod vide. — v. vide. —
g. genitive case. — sub. subjunctive mood. — imp. imperative mood. — pr. present tense. — im.
imperfect tense. — p. perfect tense. — pr.p. present participle. — p.p. perfect participle. — pi.
plural. — s. singular. — adj. adjective. — adv. adverb. — sup. superlative degree. — com. comparative
degree. — 1. lege. — i.e. id est. — n. noun. — v. r. various reading. — Words beginning with the
participial prefix i will generally be found under the letter next following. The numbers refer
to the pages where the words occur. A point of interrogation (?) marks any doubtful meaning
or derivation.

a, 396, for ever, aye; A.S. a, aa.

abereft, 158, beareth; A.S. aberan.

abit, 338, 358, abides, awaits.

ablendeiS, 86, pr. bl.indeth ; imp. ablinde, pp.
ablend, 62 ; A.S. blindan.

aboutie, 62, look out.

abbod, 314, abbot.

abreiden, 214, abreid, 238; A.S. abregdan, to
awake, startle.

abuggen, 188, pr. sub. abugge, 306; A.S. abyc-
gan, to pay for.

abuten, 234, 344, about.

accidie, 208, indolence.

acemen, 360 a. A.S. cweman ? to please.

achate, 134, agate.

acolen, 118, pr. acoaldeS, 404; A.S. acolian, to
cool.

acorien, 60, to bear, pro alterius crimine puniri;
MS. Oxon. " acorede, sorrowed, acorye, cor-
rected.'" Hearne's Glossary to Robert of
Gloucester.

acneon, oknon, 16, akneon, 44, on knees, kneel-
ing; A.S. cneow, knee,

acwellen, 334, kill; A.S. acwellan.
acwenchen, to quench, 224, 296, pr. acwenche'S,

426 ; p. acweinte, 124, 288, quenched; A.S.

acwencan, id.
acwikien, pr. acwikeft, 118, 96; A.S. acwician

to quicken.

acwiten 124, 394, to free, release; Fr. acquitter.
acseft, 8, asketh; A.S. acsian.
adeaden 112, 150, to deaden, pr. adeadeft, 150;

A.S. adeadan.
adotede, 222, 272, silly, doting, infatuated,

adotie, 50, i. D. doten, Fr. radoter.
adrenchen, 230, to drown, be drowned; pr.

adrencheS, 74, 314; p. adreinte, 220, 334,

pp. 244; A.S. adrencan, to drown.
adruwien, 150 to dry, dry up; pr. adruwefi,

adruwieS; p.adruwede, 220; adruweden, 156,

p.p. adruwed, 150 ; A.S. adruwian, to dry

up.
adunriht 60, downright; A.S. adun, down, riht,

right.

sestat, oestaz, 178 v. astaz.
afallen, 122, d. cast down.

CAMD. SOC.

3 K

434

GLOSSARIAL INDEX.

afeited, 284, affected, inclined, formed; O.Fr.

afaiter.

affruht, 362, frightened; A.S. frihtan.
ageliche, 56, b. awfully; A.S. ege, awe.
agest, 372, spiritual; A.S. gast, spirit.
agesten, 212, to frighten; A.S. egesian, id.
age$, 184, 208, 288, 356, passeth away; A.S.

agangan.

aginne, pr. sub. 74, begin; A.S. aginnan.
agrisen, 306, to dread greatly, pr. agriseft, 294,

it terrifieth, pr. sub. agrise, 296 ; A.S. agrisan,

id.
agrupie, 92, pr. sub. be filled leith horror; A.S.

oga; MS. Oxon, terrentes; Sc. groo, to shudder.
agulteft, 186, pr. offendeth; pr. sub. agulte, 184,

188, 346, 426, offend; p. agulten, 336, were

guilty, offended; A.S. agyltan, gylt.
akest, 318, overcome.
akointed, 218, acquainted.

akoueren, 364, 412, to recover; A.S. acofran, id.
akursede, 234, accursed; A.S. cursian, to curse.
aleosen, 118, a. to lose; A.S. leosan, id.
allegate, 58, 314, 398, by all means, 84, always,

68 b, at all events, 350, although; MS. Oxon.

licet.

alesen, 124, to release; A.S. alysan, id.
alihte, 248, alighted, descended; A.S. alihtan, to

come down.

ali$, 246, 252, allayeth; A.S. alecgan, to lay.
alles, 64, at all events.
allelunge, 86, allunge, 164,' 228, 232, 234, 270,

340, 344, 348, 396, altogether, wholly, entirely;

A.S. allunga.
alre, 94, 136, 234, 314, of all; A.S. al. gen. pi.

alra.

alrerest, 314, first of all.
alriht, A.S. 92, 100, just, quite so.
alsnesien, 212, to pierce, strike; A.S. asnsesan,id.
alto wundre, 380, strangely, sharply.
amased, 270, 284, 288, bewildered, infatuated.
ameistren, 140, 282, 382, to master, govern,

subdue; O.Fr. maistrer.
amed, 324, mad; A.S. gemaed, id.
amende'5, 420, mend ; Fr. amender, to mend.
amidden, 106, 270, amid; A.S. midlest, id.
amorwen, 122, on the morrow ; A.S. on morgen,

id.

ampuiles, 226, phials; O.Fr. ampoule,
anan, 346, c. immediately, anon.
ancheisun, anchesun, 68, 158, 232, 234, 320,

330, reason, cause, blame; O.Fr. enchaison.
i-ancred, 142, anchored; Fr. ancrer.
•ncre-huse, 88, nunnery ; A.S. ancer-hus.
andetted, 126, indebted; Fr. endette.
angeonni, 346, e. pr. A.S. unnan, to grant.

angresful, ancreful, 370, 244, anxious, fervent,

earnest; A.S. ange, trouble; G. angstig.
anguisuse, 112, 240, anxious, painful; O.Fr.

angoissous.
anhonged, 126, 284, 310, 352, 354, hanged,

crucified, punished; A S. anhon, to hang.
anonde, 164, in regard to; Sc. anent.
anonriht, anonrihtes, 18, 226, 248, 252, 326,

immediately.
anui, O.Fr. 94, 374, annu, 94, g. 374, b. trouble,

vexation, weariness.

anrad, 228, a. A.S. anraed, one-minded.
anres, g. 160, c. one's.
anwille, 238, e. stubborn; A.S. anwil, id.
apeware, 248, counterfeit ware; A.S. apa, an ape.
aquiken, 58, to quieten, rouse, excite; A.S.acwician.
arch, 202, a. untrilling; A.S. earg, idle, inert, G.

arg, Sc. ergh, id.
arche, 334, an ark; A.S. arc. id.
arechen, 128, 166, to reach, attain, grasp, pr.

areache'5, 200, A.S. araecan, id.
arearen, 398, 426, to raise, stir up, erect, pr.
areareft, 104 ; p. arerede, 326 ; pr. sub. arere,
108 ; areare, 252 ; p.p. arered, 72 ; areared,
242 ; A.S. arwran.

areawe, 198, 258, 302; arewe, 90, in a row,

in order, in succession ; A.S. hryg, back, ridge.

aredden, 390, to rescue, deliver; p. aredde, 170;

p.p. ared, 392, 300, delivered; A.S. areddan.
areimen, 124, to enlarge; A.S. ryman; G.

raumen.
ajeowe, 66, pr. sub. have pity; A.S. hreowan, to

pity.
arepen, 128, to snatch; A.S. gereafan; Lat.

arripere.

arewen, A.S. 98, b. arrows.
ariht, 132, 410, truly, indeed.
arine'S, 408, pr. toncheth; p. arinede, 408, pr.
sub. arine, 164; A.S. ahrynan, to touch, hit,
strike against.

ariste, 38, 250, 360, resurrection; A.S. arist.
aros, p. 234, arose; A.S. arisan.
armliche, 328, a; A.S. earmlic, wretched, poor.
aromaz, 152, 276, 372, 376, spices; Fr. aromates.
arre, 10, a. 86, 1. former.
arue'S, 108, b. difficult; A.S. earfeft.
asaumple, 112, 284, example; Fr. exemple.
ascur, 296, imp. drive away; MS. Oxon, abige;

Sc. scour, shore; A.S. ascyrian, to divide.
aseinen, asonien, 64, f. v. asunien.
askebaSie, 214, askebaiSes, 214, d. ash gatherer,
cujus officium est cineres conyregare; A.S.
asca, asce, dust, ashes.
asken, 214, as/n:s.
asnese'S, 200, butteth; A.S. asnacsan.

GLOSSARIAL INDEX.

435

aspieden, 196, lay in wait; O.Fr. espier.
aspille'S, 148, pr. pi. destroy, pp. aspilled. 384;

A.S. spillan, to spoil, lose.
asquint, 212, askance.
assailen, 362, to assail, attack; pr. assaile'S, 246;

pp. asailed, 242; O.Fr. assailler.
assauz, 196, assaults.

• astaz, 160, states, dignities. O.Fr. estat.
asteoruen, 326, to die; pr. astoruetS, 178; pp.

astoruen, 310; A.S. steorfan, to die.
astudie'S, 200, imp.; A.S. astudian, to meditate.
a-stunten, 42, to stand; A.S. astandan.
astunten, 72, to stop, stint, stay; pr. sub. astunte,

80; pp. astunt, 270; A.S. astintan, to stop.
asunien, 64, to shun; A.S. ascunian.
aswelte, pr. sub. 216, diar A.S asweltan, to die.
atelich, 6, 52, 116, 118,1*8, 184, 310, ateliche,

212, 328, hateful, foul, loat/isome, ugly, corrupt;

A S. atelic.

attente, 252, endeavour, n.
alter, 80; A.S. attor, poison.
atterlo'Se, 274, antidote.
atterluche, 212, d, malignant.
atternesse, 196, malignity.
atiffen, 360, 420, c, to adorn; pr. sub. atiffe,

420, atifi, 1 20, c ; A.S. atifran, to paint ?
i-attred, 208, 238, envenomed, poisoned.
attrest, 282, poisonest, attre'S, 84, poisoneth.
attri, 82, 134, 188, 190, 364, attrie, 274, 288,

poisonous, venomous, bitter.

atlupes,. 48, f. leaps away; A.S. hleapan, to leap.
aturn, 426, attire; Fr. atourner.
aturned, 284, changed, converted.
aualleth, 246, is laid, assuaged; A.S. afeallan, to

fall.

auellen, 122, to cause to fall; A.S. afselan,to/eW.
auenture, 340, occurrence.
augrim, 214, arithmetic.
aules, 212, aids; AS. jel, an awl.
.auoreward, 142, covenant; A.S. foreward.
autonomatice, 1, properly or rightly named.
a-vleied, 248, 258, driven, away, banished, av-

leie'S, 136, driveth away; A.S. afligan.
awaitie, pr. sub. 174, lie in wail; O.Fr. aguetter;

I till, aguatare.

awakien, 238, to awaken; A.S. awacian.
awarien, 284, to curse, pp. awariede, 206, 306,

accursed; A.S. awyrian.
awed, A.S. 96, unreasonable, mad.
aweldeft, 144, subdueth, dwold, subjected; A.S.

wealdan, to rule, gov' ,
awilegeS, 276, 282, distorteth, dazzleth; MS.

Oxon. disgregat; A.S. awylian ? to roll.
awiligen, 176, to grow wild, rebel; awilige'S, 136,

138, groweth wild , frolicsome; A.S. awildan.

aworpen, 122, 278, to cast, throw, overcome; p.

awerp, overthrew ; A.S. aworpan.
awn ken, 334, 408, to inflict vengeance; awreke'S,

286, avengeth; p. awrec, 334, avenged.
awundreft, pr. 146, 218, imp. awundri, 342; A.S.

wundrian, to >roi der, to be an,
awuried, 252, worried; awurie'5, 202, 324, vor-

rieth; G. wiirgen.
awurXe'S, 200, pr. tftere are; A.S. aweorftan, to

be, become.

ajeanward, 274, away from.
ajeines, 12, goods, property; A.S. agan,to possess,

otcn.

ageines, 14, against ; A.S. ongean, id.
axinde, pr. p. 172, axunge, n. 338, asking; A.S.

acsiau, to ask

a'Sat, 152, c. a$et, 134, d, until.
a'Srusernen, 40, to imprison; A.S. aftrysemian, id.

baban, 234, baby.

babelinde, 100, gossippmg; Fr. babiller.

bac, AS. 290, back.

bacbitare, 84, backbiter.

baldeliche, 62,292,354,364, boldly; A.S. baldlice.

bal-pleowe, 218, ball-play; A.S. plega, play.

baluhful, 114, baleful; A.S. bealu, « //.

bame, 164, basnie, 276, b. balm, balsam; Fr.

baume.

banere, 300, banner.
baret, 172, 154, 414, turmoil, cumber, bustle;

O.Fr. barat.
baruot, 420, barefoot.

baundune, 338, discretion; O.Fr. bandon.
bafte, 10, g. both.
bead, v. beoden.
bealdeft, 162, c. beldeft, 162, emboldeneth; A.S.

beald, bold.

beam, A.S. 82, a child; pi. beanies, 272.
beaten, 364, to beat; p. beot, 366; im. sub. beote,

364; imp. beate, 418; pp. i-beaten; A.S.

beatan, id.

beatunge, 366, a beating.

beaubelet, 388, beaubelez^tt-efo, trinkets, baubles.
bed, bede, v. bidden,
beggen, 356, to beg.
beggilde, 168, b, of a beggar.
beiet>, beih, v. buwen.
bekeiS, 84, 102, peeked, pr. sub. bekie; Fr.

bequeter, to peck.
belami, O.Fr. 306, 338, friend.
beli, 296, belies, 284, bellows; A.S. bselig.
bemare, 210, a trumpeter.
bemen, 214, 430, to sound a trumpet, soun<lu«i,

resounding; A.S. byman.

436

GLOSSARIAL INDEX.

bendes, 382, bands.

Benediht, 162, Benedict.

beodemon, 356, a bedesman, one who begs or
prays for the benefit of others.

beoden, 1 14, 156,402, to offer, present; pr. beodeft,
208; beot, 194, 208, 238, 422; p. bead, 230,
390; A.S. beodan, v. bidden.

beoden, 8, 140, 162, 264, 406, 424, prayers.

beon, AS. 416, to be; pr. beoft, bift, 252; pp.
i-beon.

beore, 198, a bear.

beore-kunnes, 296, of bear's kind.

beouste, 162, consorting with; MS. Oxon. coha-
bitatio ; beo wust ? Sc. " he is in a good buist,"1"1
he is in a good situation, where he lives in ea.se
and abundance ; A.S. bewitan.

berebarde, 112, a disease ?

beren, 230, 256, to bear, carry, suffer; pr. bereft,
332; ber;S, 84; p. her, 368, carried; bereft, 382,
weareth [as in Fr. porter} ; A.S. beran.

berien, 274, d. berries.

herkest, 122, A.S. beorcan, to bark.

berme, 212, lap, bosom.

bernen, 306, to burn; im. sub. bernde, 242,
368; pr. p. berninde, 122, 310; A.S. byrnan.

best, A.S. 416, beast.

bestliche, 58, lite a beast.

bet, 416, 430, better.

beten, 92, to amend, correct, grow better; imp.
beteft, pp. ibet, 322, ibette, 144; A.S. betan.

beft, 394, 396, a bath.

bettles, 188, mallets; A.S. bytl; S.C. bittill, a
beetle.

bewiste, 160. a, v. beouste.

bi- barred, 170, imprisoned; Fr. barre.

bi-bled, 118, c. bleeding,

bi-b\odego,292,bi-blodge, ^18, sprinkle icithblood.

biburien, 216, to bury; A.S. bebyrgean.

bicherren, 368, to deceive, outwit; pr, bicherreft,
deceiveth, 92 ; pp. bickerd, 224, 280 ; A.S.
becyrran, id.

bicleopien, 244, to accuse, to call to account;
pr. sub. bicleope, 306; pp. bicleoped, 428;
• A.S. clypian, to call.

bicluppe, 90, to embrace; imp. bicluppeft, 34; p.
biclipte, 122; pp. biclupped, 240, compre-
hended; A.S. beclyppan.

biclused, 378, confined; biclusinge, 108, shut-
ting in; A.S. beclysan.

biclute, 316, clout, patch; A.S. clut.

bicom, 316, became.

bidden, 228, 286, 416, to ask, offer, bid, command,
pray, pray for; pr. bit, 156, 164, 196, 288,
bidde, 412, bids; imp. ibiddeft, 144; biddeft,
430; im. sub. bede, 222, 242, 414; bade, p.

bed, 156, 234, 366, prayed; A.S. beodan,

biddan, ge-biddan, id.
biddunge, 108, asking.
bidon, 130,216, to befoul.
bidweolieft, 128, 196, deceiveth; A.S. dwolian,

to deceive, err.
biflutten, 102, 102, a, to suffice ; MS. Oxon. sufli-

cere; A.S. fullan ? befyllan ? to Jill.
biforft, 20, e. before the.
bifulen, 128, 130, a. 272, 216, to defile, pollute,

corrupt; A.S. befulan.
bigileft,pr. 330, pp. bigiled, 270; A.S. begalian,

to beguile.

bigurdel, 124, purse, 126; A.S. bigyrdel, id.
bigurt, 378, pr. begird, fence round ; A.S. be-

gyrdan, id.
bigeate, 166, 174, 202, 238, 320, 360, 400,

bigete, 96, a, 154, gain, profit, advantage; pi.

bigeaten, 160.
bigiten, 142, 166, 339, to get, gain, obtain ; pr.

bigit, 66, 142 ; bigiteft, 196, 286; p. biget,

160, 302 ; A.S. begitan, to get, redeem.
biguled, 268, beguiled; A.S. begalian, toenchant.
bihalt,214, 222, 248, 258, beholds; A.S.beheal-

dan.
bihaten, 6, f. bihoten, 6. 410, to vow, promise,

command, call; pr. bihat, 6; bihoteft, 430; p.

bihet, 176, 226, 298, 310, 342, 412; pp.

bihoten, 182, 196, 198; A.S. behatan, beha-

tian, id.

bihefdunge, 184, beheading; A.S. beheafdung.
biheste, 208, a command.
biheue, 106, 124, 158, 176, 230, 386, 400, 430,

behoof, profit, advantageous; biheuest, 298,

most serviceable; A.S. behefe, id.
bihoue, 70, 90, 134, 342, v. biheue.
bihouede, 394, it behoved, was necessary; A.S. be-

hofan.

bihud, 100, concealed; A.S. behyd, hydan.
bikumen, 350, pr.pl. become; p.p. bicumen, 340.
bile, AS. 84, 118, beak, 1:11.
bileaue, /<«'<A, belief; A.S. leafan, to believe.
bileaue, 424, may remain, bileaueft, 360, re-

maineth ; A.S. belifan, to remain.
bileauen, 340, to leave, leave off, forsake; pr.

bileaueft, 232; sub. pr. bileaue, 240; p.

bileaued,250; bilefde, 372,232; bilefden,392;

bileueden, 106; pp. bileaued, 168, 314;

i-leaued, 168; imp. bileaueft, 166; bilef, 102,

232, 356; A.S. loefan, to leave.
bileoue, 168, food; A.S. bigleofa, id.
bilepped, 100, lapped, wrapped up.
bilimeft, 360, dismembereth ; A.S. lira, a limb.
bilokeft, 132, looketh, bilokin, 132, h. to look;

A.S. locian, id.

GLOSSARIAL INDEX.

437

biloken, 160, bilokene, 104, 210, 226, shut up,

included; A.S. belucan, id.
bilowen, 68, falsely accused; A.S. belogen, belied.
bimased, 270, bewildered.

bilurd, bilurt, 280, c, deceived; A.S. belyrted, id.
bineoiSen, 304, 390, beneath; A.S. beneoSan, id.
binimen, 194, 414, to deprive, take away, pr.

binime'5, 120, 132, 324 j A.S. beniman, id.
bint, 6, 408, bindeth; A.S. bindan, to bind.
bipenned, 94, confined; A.S. pyndan, to shut in.
bipiled, 148, peeled ; Fr. peler, bipiliunge, 150,

peeling.
bireafde, 102, e. bereaved; pr. bireaue'S, 120 ;

A.S. bereafian.

bireined, 344, wet with rain; A.S.renian, to rain.
bireaunesse, 66, compassio4 _ A.S. berywan, to be

sorry.
bireousunge, 164, 208, 306, 368,37 2, repentance,

compunction, contrition; A.S. bereowsung.
birlen, 114, to pour out, ply with drink; pr.

birle«, 226 ; A.S. birlian, id.; Sc. to birl, id.
bisamnple'S, 88, p.p. bisaumpled, 316, moralize,

excuse, palliate.
bisawe, 88, common saying, proverb; A.S. stegan,

to say.
bisechen, 234, to beseech; bisouht, 234 ; bisouh-

ten, 230 ; A.S. gesecan.
bisemare, 132, 248, 270, 414, scorn, disgrace,

contempt; A.S. bismer.
bisemede, 148, seemed; Fr. sembler.
bisenchen, 400, to sink , pp. bisencte, sunk ; A.S.

besencan.
biaeon, A.S. 132, 202, 344, to look to, look after ;

pr. bisect,
biset, 58, 300, 306, 378, 390, beset, besieged,

guarded, fenced ; A.S. besettan.
bisie, 84, 252, 386, bisi, 142, 258, assiduous,

lug;l; A.S. bisig.
bisegure, 182, busier ; bisischipe, 384, activity,

diligence.

bisiliche, 146, busily.
bismeoruwed, 214, besmeared; A.S. smeoru,

grease.
bismitted, 214, bismuddet, bismuSeled, 214, g.

besmutted ; A.S. besmitan, to soil.
bismurlet, 214, h. v. bismeoruwed.
bisocne, 78, c. 376, request, intreaty, prayer ; A.S.

gesecan.

bisparreS, 94, 1. v. sperren.
bista'5ed,264, circumstanced, situated; Sc. bested.

bisteken, 62, v. steken.

bistepped, 174, ste}>ped; A.S. bestsepan, to step.
bistonden, 264, bt*tt.
bispetffS, 288, pr. bespitteth; bispet, 122, spit ujton;

A.S. spsetan, to fj.lt.

biswiken, 224, to deceive, betray, seduce; pr.

biswikeft, 194, 208; sub. pr. biswike, 174;

pp. biswiken; A.S. beswican, id."
biswincfule, 188, toilsome.
bit, v. bidden.

bitechen, 300, to deliver up, give in charge, in-
trust; pp. biteiht, 166, 310, biteih, 208; A.S.

betaecan.

bitellunge, 392, excuse; A.S. teallan.
biten, 364, 376, 380, to bite, taste; pr. bit, 166 ;

A S. bitan.
biteon, 398, to commit, bestow, employ, pr. sub.

biteo, 404, Lag.; A.S. betaecan.
bitiden, 278, betide, befall, MS. Oxon. allocare.
bitime'S, 324, 340, happeneth ; A.S. getimian.
bitochen, 340, to signify, denote ; pr. bitocne'S,

170, 300, 326; p.p. bitocned, 300, 374; sub.pr.

bitocnie; A.S. getacnian.
bitocnunge, 308, signification.
bitowen, 430, employed, v. biteon.
bitrappet, bitreppet, 174, d, stepped ; G. treppe ?

a stair, steps.
bitrufle'S, 106, beguileth; O.Fr. trufier, medire,

mentir.
bitune'S, 176, appears to be an error in the MS.

for bitime'S, in MS. Oxon. accidit, betideth.
bitterliche, 364, bitterly; A.S. biterlice.
bituned, 164, bitund, 76, 126, 140, 170, bituneS,

94 , an error for bituned, */< ut up, sh ut in ; A. S.

betynan.
biturn,394, imp. turn; p.p. biturnd, 388, turned;

A.S. betyrnan.
betweonen, 366, bitwhwe, 204, bitwhen, 358,

between, among; A.S. betwynan.
bi«, 252, is.
blSencheS, 324, thinks, meditates ; pp. beftouht,

342, sub. p. bitfouhte, A.S. besencan.
bi'Sunche'S, 346, seemeth good.
biualleft, 296,344; A.S.befeallan.to befal,happen.
biuon, 76, to contain; A.S. befon, id.
biuoren, 190, 240, before.
biwenden, 306, to turn; pr. biwent, 132; AS.

bewendan, id.
biwepen, 108, 156, to weep, lament; p. biweop,

278 ; A.S. bewepan, id.
biwesten, 232, in the west.
biwrabbet, 260, a, biwrabled, 260, sirathed ;

MS. Oxon. involutus.
biwrenche'S, 92, sub. pr. biwrenche, 224 ; A.S.

bewrencan, to cheat.

bivir\en,262,covered,hidden; A.S.wrigan, to cover.
bhvrixled, 310 ; biwrixlet, 262, c, transformed;

A.S. wrixlian, to change, transform.
biwunnen, 228, won, taken.
biwust, 104, fjvui-ded; A.S. bewitun.

438

GLOSSARIAL INDEX.

blac, A.S. 234, blake, 282, black.

blase, 254, brand.

blasie, 296, 400, 426, blaze; A.S. blaese.

ibleched, 324, bleached; A.S. blsecan.

bledde, 258, bled ; A.S. bledan.

bleddre, 282, bladder; A.S. blaedr.

blenchen, 276, to shrink, start aside; pr. blenched,

242.

bles, 82, 242, 296, a blast, storm ; A.S. blsest.
bliseen, 360, blescien, 354, to rejoice, glory, be

happy; imp. blesce, 290, blescie'S, 358; A.S.

blissian.

blikien, 362, shine; A.S. blikan.
blisse, 192, joy; A.S. blis.
blindfellede, 106, blindfolded; A.S. blind-feal-

dan.

blindfellunge, 188, blindfolding.
bli'Se, 348, blithe, glad.
bliSeliche, 68, 100, 412, blithely, gladly; A.S.

bliiSelice.

bloamon, 236, negro.
bloawen, 210, to blow; bloweS, 256, bloweth

up ; A.S. blawan, id.
bloc, 332, livid, pale ; A.S. blsece.
blodbendes, 420 ?
blodeke, 418, m, draw blood ; A.S. blodgeotan,

to shed blood.
blod-letene, 260, bleeded ; blodletunge, 114,

blood-letting
blostme, 192, bloom, blossom ; pi. blostmen, 276 ;

A.S. blostma.
i-bocked, recorded, foretold; A.S. gebocod, id. ;

gebocian, to record.
bo, 396, boa, 212, both.
boc, A.S. 172, 376, a book.
bode, 400, an offer.

bodieS, 212, to declare, foretell ; A.S. bodian.
boistes, O.Fr. 226, a. boxes
boluwelS, 214, bolege'S, bolhes, 214, e. disyuieteth ,

vexeth; A.S. bolgan, belgan, indigtiari.
bone, 222, bane, ruin; A.S. bana.
bone, 1, 170, 376, a prayer, request, boon; pi.

bonen, 142, 152, 170 ; A.S. ben, bene, a peti-
tion.

i-boren, 158, born; A.S. beran, to bear.
i-borenesse, 158, time of birth, being born.
i-boruwen, 8, 162, i-boruwun, 314, saved, re-
deemed; A.S. geborgen.
bote, 88, 430, amendment, remedy; pi. boten,

120, 364, b. A.S. b6t.
botte, 366, a staff; A.S. batt.
bouh, bowe, 150, bough, branch, pi. bowes, C36,

416; A.S. boga, boh.
breade, 102, breadth, extent; A.S. breed,
brech, 420, drainers; A.S. broc, pi. brace.

breden, 222, to thrust forcibly; MS. Oxon. pro-

sternere.

bref, 122, g. a writing.

breid up, 280, catch hold of, throw up; breideS

up, 252; Sc. to braid up, to toss, or earn/ tl/i'

head high, as a high- mettled horse does. —

JAMIESON.

breiden, to braid, plait, 124, 270, pr. breideS,

236 ; A.S. bredan.
i-breinde, 92, b, spread out, dispersed; A.S.

gebredan.
breken, 418, to use, be used; pp. i-broken; A.S.

brucan, id.

breoste, 230, the breast.
breres, 276, breares, 418, briars.
brerde, 324, brink; A.S. brerd.
bret, 200, breeds; A.S. bredan, to breed.
brihteS, 384, brighteneth; A.S. beorhtian.
brihtliche, 154, clearly; A.S. brihtlice.
briddes, 66, birds; A.S. bird, brid.
broche, 420, a broach.
brod, 102^ open; A.S. brad,
brokes, 258, streams; A.S. broca, rivulus.
brondes, 368, 426, brands, fuel; A.S. brand,
ibrouht, 144, brought; p. brouhten, 114 ; A.S.

bringan, to ?<//»</.
bruch, 164, bruche, 6, 378, breach, breaking;

A.S. bryce.
bruchele, com. bruchelure, 164, brittle; A.S.

brecan, to break.
brugge, 242, a bridge.

bruken, 202, 302, to use, enjoy ; A.S. brucan.
bruch, 38, use,fruits, pi. bruchen, 28; A.S. broce.
brude, 164, a bride; A.S. bryd.
brune, 104, 182, 206, 254, 268, fire, flame ;

o brune, 296, 426, on fire.

brunie, 382, a cuirass; A.S. byrna;Teut. brunia.
buc, 134, e. body. v. buke.

buffeteden, 106, gave blows; O.Fr. buffe, a blow.

buggen, 208, 362, 376, to buy; pr. bu$, 148,

150, 374, buggeS, 190 ; y. bouhten, 376 ;

pr. sub. bugge, 248, 398; p.p. i-bouht, 398 ;

A.S. bycgan.

buggung, 362, bune, 362, b. buying.
buhsum, 356, obedient; A.S. bocsam; G. beug-

sam, buxom.
buine, 368, bought; MS. Oxon. muhditia non

ematur.

buke, 132, 134, body; Sc. bouk ; A.S. buce, the
belly; pi. bukeu, Lag. ; Germ, bauch; Isl.
bukr ; Sw. buk.

bulen, bulten, 366, d, bultes, c. rebounds, bolts.
i-bunden, 254, 310, bound.
bunsen, 188, buncin, 188, c, to beat, puncl ; in
the Lancashire dialect, puns.

GLOSSAEIAL INDEX.

439

buwen, to bow, incline, bend, yield; pr. buh"S,
130, 198, 288, 402, beie'S, 266, p, beih, 78,
304; imp. buh ; pr. p. buinde; A.S. bu-
gan, id.

bur, A.S. 34, 102, bower.

burde, 158, burSe, 158, b, birth; A.S. gebyrd.

buruh, 54, 246, 300, a city, town; pi. buruhwes,
246; A.S. burh.

buruhmen, 350, citizens.

buruwen, 336, protect, give security or bail; A.S.
borgian.

bustes, 225, boxes; A.S. buxa pi.; O.Fr. boistes.

bute, 140, 230, 398, 412; buten, 238,418, with-
out, except, only.

buuen, 156, 244, 304, 362,\,90, above.

ca.it, v. keft.

cader, 82, h, a cradle.

cakeleS, 88. v. kakelen.

caliz, 284, 418, chalice; Lat. calix.

cang, 62, 270; kang, 56, 196, 358; canh, 56, n;

cangun, chang, 62, a; chanh, 358, a, foolish,
forward, rash, inconsiderate; pi. canges, 196, d.
*214; kanges, 362.

cangede,/oofo'*A ; changes, 362, c. fools.
cangliche, 56, frowardly; kangschipe, 338,

kanhschipe, 338, h. folly, absurdity; G kuhn,

bold; O.Gr. kuin, wanton.
cancre, 330, cauncre, 98, a rankling sore; Lat.

cancer,
celles, 152, ce Mar*, storehouses; A.S. cellas; O.Fr.

celles.

charoines, Si, flesh, carrion; O.Fr. caroigne.
chasten, 218, 268, to chastise, correct, rebuke; pr.

chaste'S, 1 84 ; imp. chasti, 70 ; O. Fr. chastier.
chaumberling, 410, chamberlain.
cheafle, 72, 90, chefle, 76, cheuelunge, 100, idle

or trifling lull;.
chefle'S, 128, cheofle'S, chattereth, talktth idly;

A.S. ceaf, chaff; ceafl, the jair or cheek. To

chaff, is still used in Lincolnshire in the same

sense.
cheapeiS, pr. 190, 290, 418; pr. sub. cheape ;

A.S. ceapian, to buy or sell, to cheapen.
cheapild, 418, a trafficker.
cheaste, 200, strife, contention; A.S. ceast, id.
cheateren, 152, to chatter; pr. cheatere'S, 152,

pr. p. cheaterinde, 152.
chef, 270, 272, chaff; A.S. ceaf, id.
cheffare, 310, 418, bargaining, traffic; A.S. ceap
cheoken, 70, 106, 156, cheeks; A.S. ceoca.
cheorl, 86, a churl ; A.S. ceorl ; Sc. carle,
cheosen, 370, to choose; imp. cheose, 406; pp.

i-chosen; A.S. ceosan.

cheouweft, 80, 84, cheireth; A.S. ceowan.

cheping, 88, 206, a market ; A.S. ceapung.

chepmon, 418, chapman.

chetel, 224, chattels, goods.

chere, 344, a face, countenance, wry face; pi.

chores, 210.

cherite, cherte, 408, Fr. charite, love, charity.
cherre, 36, 84, 324, a time, a turn; summe-

cherre, sometimes ; one cherre, 814, once ; A.S.

cyrre, cerre.

childene, 242, f. childish, like children.
chirche, 418, 420, church ; chircheie, 318, church-
yard; MS. Oxon. cimeterium; A.S. cyricea.
chirmen, 150, to chirp; pr. chirme'S, 150; A.S.

cyrman; Sc. to chirm.
chulde, 186, i. e. ich schulde, I should.
chulle, 1, 12, 256, ich wule.
claurede, 102, clachte, clahte, 102, b. seized,

clutched, v. cleafres.
cleafres, 102, claics, cliuers, v. r. cleures;

Ich habbe bile stef an stronge,

An gode cliuers, scharpe an longe.

Oicl and Nightingale, 270.
cleches, 176, d. v. clokes.
clene, 154, clean, pure; A.S. cla?ne.
clengi, 120, d; A.S. claensian, to cleanse.
clennesse, 164, purity; A.S. claennes.
clense'S, 236, purifieth; clensing, 228, purifying.
cleopien, 260. to call, invite; pr. cleope'S, 58, 102,

132,306, clepe«, 98; pi. cleopie'5, 372; p.

cleopede, 208; p. sub. cleopie; A.S. cleopan.
cleppe, 70, clapper; A.S. clappan, to clap.
cleppe, 72, noisy and unreasonable talking; A.S.

cleopan.

clokes, 102, 130, 176, d. hooks,clutches; Sc. cleiks.
climben, 140, 162, to climb, mount up; pr.

climbe'5, 354; im. pi. clumben, 244; p. clomb,

354; p.p. i-clumben, 216, 276; A.S. climban.
clou de gilofre, 370, cloves.
clotte, 254, a clod.

cloSinde, 1 6, pr. p. clothing; A.S. daft, cloth.
cluppen, 424, to embrace; pr. cluppe'S, 230; pr.

sub. cluppe, 288 ; A.S. clyppan.
cluppunge, 324, an embrace ; pi. cluppunges,

396.
clut, 256, a clout, a patch; pi. clutes, 260, clouts;

A.S. clut.

clutie, 256, pr. sub. may patch.
cneole'S, 18, imp. kneel; cneolinde, 122, kneeling.
cnoulechunge, 92, knowledge.
i-cnowen, 232, 250, 276, to know ; pr. i-cnowe'S,

20^,knoweth; pp. i-cnowen, 64, known. ; A.S.

cnawan, to know.

cnowunge, 280, knowing, consciousness.
con, 18, 24, 206, knows, is able; A.S. cunnan.

440

GLOSSARIAL INDEX.

cop, 424, a, cope, 56, a cap, a cope; A.S. cop,

caeppe.

coppe, 228, coping; A.S. cop, top.
corbin, 84, a raven; Fr. corbeau ; Sc. corby.
i-coren, 160, i-corene, 28, 160, 182, 198, 234,

282, 348, deci, chosen; i-cured, 56, b. ; p.

cure ; p.p. gecoren ; A.S. ceosan, to choose.
cos v. cus.
cos, cosse, 102, 194, a kiss; pi. cosses, 102, 256,

v. kussen.

costnede, 290, cost; G. kosten, to cost.
coue, 66, chough; A.S. ceo; Isl. kofa.
couer, 140, e. valiant, v. cwiuer.
cradel, 82, 260, a cradle; A.S. cradel.
i-craued, 2, a, asked, craved; A.S. crafian, to crave.
creaunt, 288, cravent, an acknowledgment of

defeat.

crecche, 260, manger; Fr. creche,
creoiz, 18, creoix, 346, a cross; a credo., in form

of a cross.

i-creoiced, 18, having made the sign of the cross.
creop, 292, imp. creep; AS. creopan.
crie, 136, imp. cry; Fr. crier.
crochie-S, 146, g. ?

crocke, 214, a pitcher, a pot; A.S. crocca.
crokes, 102, d. 174, 268, hooks, clutches, strata-
gems; Fr. croc, a hook.

cropped, 86, pr.prune,crop; D. krappen, to cut off.
i-crucket, 18, d. crossed.
crume, 342, crumb.

crune, 196, a crown; i-cruned, 234, crowned.
cubbel, 140, a cobble?
cueard, 288, f. a coward; Fr. couard.
cul, 128, a stroke.
culle, 126, pr. sub. strike.
culche'S, culches, 88, a. v. gulche^J.
culed, 56, 1. culled, chosen.
culuert, O.Fr. perjidious.
cumpelie, 22, 24, 428, compline.
cunde, 120, 126, 140, 156, kind, sort, nature;

A.S. cynd, cund.

cunne, 358, kind, sort, kindred; A S. cynne.
cunnen, 280, to know; p. cunnede, 114 ; cuSest,

280 ; kuften, 72 ; pr. sub. cunne, 280 ; kunne,

108 ; pp. icud, 64 ; cuSSet, i-cu'SSet, 64, i. ;

A.S. cunnan, to know.
curnles, 260, grains of corn.
cus v. kussen.
custel, 140, b. a clog?
cu1S v. ku'S.

cuiSredne, 170, a. intimacy.
cu'S'Singe, 68, a. acquaintance, intimacy.
cuueiten, 60, to desire, covet; pp. i-cuueited, 60,

g ; Fr. convoiter.
cwaer, 248, a book.

cwakien, 116, to quake; AS. cwacian.
cwalm huse, 140, prison; A.S. cwealm, death.
cwalmsteou, 106, place of execution; A.S. cwealm-

stow.
cweade, 72, 336, evil, filth, wickedness; A.S.

cwead.
cweadschipe, 310, 422, wickednes, iniquity; pi.

cweadschipes, 128, 322, 298.
cweise, 328, a sore, wound; A.S. cwysan, to crush,

bruise; Swed. qvasa, to wound.
cwemen, 138, 192, to please, gratify, pr.

cweme-5, 338, 360; A.S. cweman.
icweme, 120, 146, 370, pleasing; A.S.gecweme.
cwene, A.S. 88, 170, 296, 336, a woman, an old

woman, a queen.
cwe«, 122, 234, 338, spcke, said; A.S. cwiiSan,

to speak, say.
cwic, AS. 112, 310; cwike, 170, 332, n. cwikes,

alive, living, lively, fervent; com. cwickure,

112, more sensitive.

cwicliche, 11$, quickly, actively; com. cwicluker.
cwide, A.S. 208, a legacy.
cwidde'S, 147, saitfi; A.S. cwiddigan, to speak.
cwint, cwoint, v. kointe.
cwitaunce, 126, payment; Fr. quittance,
cwite, 6, 46, 192, freed, excused, acquitted; Fr.

quite,
cwiuer, 140, bold, valiant; O.Fr. cuivers, cruel.

dachge, dasche, 118, b. dash, strike 1

dangerus, 108, domineering; O.Fr. dangereux,

dedaigneux.
daunger, 356, 380, arrogance, insolence, dange-

rimii, id. Du Cange.

dawes, 190, 342, 394, days; A.S, dab., dag, a day.
da wetS, 352, dawneth.
dawunge, 20, dawn; A.S. dagung.
deale, 276, 286, 362, dele, 276, c. ? ^
dealen, v. delen.
deales, 282, dales.
dearneschipe, 152, e. privacy.
deadlicness, 382, likeness of death.
debonere, O.Fr. 186, kind, good, amiable.
debonerte, 390, kindness, cheerfulness.
dedbote; 206, 348, 372, penance, amendment;

A.S. daed, deed, bote, betan, to amend.
deSliche, 394, deadly.
deien, 38, 342, to die; p. deigede, 110, deieden,

310.

deih, 260, 420, ought, must; A.S. digian, dugan.
deinte, 412, dainty; O.Fr. dain.
del, 276, a part, share.
delen, 28, 38, 248, dealen, 224, 400, to divide,

share, impart ; pr. deleft, 368 ; p. dealede,

GLOSSARIAL INDEX.

441

248; imp. dele, 302; pp. i-deled, 204; A.S.
• daelan, id.

delices, Fr. 368, pleasures.
delit, 102, 272, 288, delight, fondness, desire;

O.Fr. delit, joie, plaisir.
demare, 286, 428, 306, a judge.
demen, 118, 120, 346, to judge; pr. demeS, 304;
p. demde, 306, 332; pr. sub. deme, 306; imp.
dem, 290; pp. i-demed, 170, 314, condemned;
A.S. deman.

demeore, 242, imp. tarry; Fr. demeurer.
deofle, 84, devil; pi. deoflen, 232; A.S. deofl.
deopeft, 288, penetrateih.
deopliche, 154, deeply; A.S. deoplice.
deores, 196, deer's.
deore, 392, 408; deorre, 392, dear; com. deorre,

190, 392, dearer.
deorling, A.S. 56, 336, deorlinge, 230, darling;

A.S. derling.

deoruwurfte, 38, 112, 250, precious.
deoruwur'Sliche, 410, worthily.
deosc, 24, deosk, 148, dim, obscure; A.S. t>eostre,

obscure

depeint, 396, painted.
der, 306, 346, dare.
derf, 80, 106, 180, 384, pain, hardship; A.S.

daru, hurt.

derfe, 38, d. 112, c painful.
derfliche, painfully, sorely.
derful, 348, strict, hard; A.S. deorfan.
derne, 90, 94, 96, 154, 220, 250, 330, secret,
hidden, unseen, retired; A.S. dearnunga,
secretly.
derneliche, 146, 282, 416, privately, secretly,

invisibly.

derneluker, 128, more secretly.
deruen, 382, to inflict pain, distress; pr. denied,
112, 223, 404; pr. sub. derue, 232; pp.
i-doruen, 106, i-derued, 106, 192, hurt; A.S.
deorfan.

despuiled, 260, spoiled, stripped.
dettes, 126, debts; dettur, 312, a debtor.
deu le set, 268, 382; dewleset, 258, a.
dich, 246, ditch; A.S. die.
diete, 112, diet.

dimluker, 210, less distinctly, less loudly.
discepline, 294, flagellation.
disches, 214, dishes.
ditten, 82, e. stop up; A.S. dyttan; Sc. to ditt,

id.

doddunge, 14, 14, c. tonsure.
i-dodded, 422, cropped, shorn, clipped.
dole, 10, 112, 116, 342, 414, part, division,

deal; pi. dolen, 10, 276; A.S. dsel.
dolk, 1, a scar, wound-mark; A.S. dolg.

CAMD. SOC. 3 L,

doluene, i-doluene, 292, delved, dug into; A.S.

delfan, to dig.
dom, A.S. 118, 306, doom, judgment; pi. domes,

decrees, counsels.

domesdei, 188, doomsday, day of judgment.
domesmon, 156, judge.
dom-stol, 306, seat of judgment.
don, A.S. 16, 128, 148, to do; pr. do, 200,
do«, 426, dest, 124, de«, 174, 184, 236, 248;
p. dude, 102, 110, 314, 370, dudest, 306,
duden, 330; p p. i-don, 316, 320.
idoruen, 106, pained; A.S. gedyrfed, deorfan.
doteS, 120, c. Dut. doten, to dote.
dotie, 224, dotes, becomes foolish, v. adotede.
doubter, 258, daughter; A.S. dohter.
drake, 246, a dragon.
drauhlS, 118, 122, draweth, teareth, i. e. with the

plough; A.S. drseg^, dragan, id.
drawen, 160, to draw ; p. drouh, 102, drowen,

110, 112, drew, dragged; A.S. drog, drogon.
dreame, 210, 214, sound; A.S. dream, melody.
dreamen, 430, to utter sweet sounds.
dreaue, 264, f. drive, rout, imp.
drede, 428, dread; A.S. dreed,
dreden, to dread; pr. dredeft, 222 ; pr. sub.

dreden, 428.

dredful, 302, with fear; dredliche, 58, terrible.
dreori, 106, 274, dull, listless, dreary; A.S.

dreorig ; MS. Oxon. funestus.
drien, 80, 112, 134, to endure, suffer; pr. drie'S,
348, 358, 376,430; drih«, 356; p. dreih, 136,
354; pr. sub. drie, 80; A.S. dreogan; Sc.
dree, id.
drif, 274, imp. drive; pr. driuest, 230; pr. p.

driuende, 244, driving.
drihtenes, 430, the Lord's.
drinken, 238, to drink; pr. drinkeS; p. drone,

364; drinkares, 216, drunkards.
driwerie, 250, 330, a love-token, affection, gal-
lantry.

dropmele, 282; A.S. drop-mselum, by drops.
druie, 276, dry.
drunche, 342, drink; pi. drunches, 364 ; drunch,

114, 238, a drink.
druncnie, pr. sub. should drown; p. adronc,

drowned; A.S. adrencan.
druncwile, drunkensome, 216, d, a drunkard.
drupie, 88, sad, melancholy; Dut. droevig.
due, 300, leader.
dulte, 292, dulle, 292, c blunt.
dulue, 384, im. sub. did delve; p. duluen, 292,

delved.

dune, 376, mountain, pi. dunes, 380; A.S. dun.
dunt, 60, 200, 274, 284, 366, a blow, dint,
stroke; pi. duntes, 284; A.S. dynt, id.

442

GLOSSARIAL INDEX.

durren, 128, pr. sub. dare.

dusi, 208, dusie, 190, 222, foolish; A.S. dysig,

dusig, id.

dusigest, 182, -most foolish; dusiscbipe, 182,/o%.
dvsten, 212, to toss.
dusted, 314, is dusty.
dute, 220, 344, doubt, fear; duteS, 244,

doubteth, feareth.
dutten, 82, to stop up; p. pi. dutten, 106, 314;

imp. dute, 106; A.S. dytan; Sc. ditt, id.
duue'S, 282, diveth; A.S. dippan, id.
dweole, 62, 204, 354, error, delusion; A.S.

dwola, id.
a-dweole'S, 224, o-dweole, 224, c. having lost

one's way; A.S. dwolian, to err.

eadi, 28, 146, 308, eadie, 142, 154, 156, 244,
356, blessed, pious, good, happy, A.S. eadig.

eadiliche, 328, happily; A.S. eadiglic.

eadinesse, 28, blessedness.

eadmodie'S, 278, a, imp. make hur,Me.

eadwiten, 212, to blame, find fault, twit.

eaise, 114, satisfaction, taste; O.Fr. aaise.

eanes, 256. i, once.

ear, 268, 388, before; arre, 14, a. former;
eareste, 48, b. erest. 380, 388, first.

earde, 358, earth, soil, land.

earen, 90, ears.

earewen, 60, 294, arrows; A.S. arewe.

earm, 112, arm; pi. earmes, 394; A.S. earm.

earnes, A.S. 196, eagles.

eart, 134, a. hard.

eastres, 296, c.

eaubruche, 204, adultery; A.S. sewbrece.

ea«, 62, d. eatfe, 276, 402, easy, easily.

eax, A.S. 128, 384, axe.

ec, 230, ever, always; A.S. eca.

ec, 168, 236, 240, also; A.S. eac.

eche, 282, 326, 360, 370, aeke, 348, ache, pain;

A.S. ece, ace.
eche, 108, 116, 196, 208, 216, 362, 428, eternal;

A.S. ece, eca, id.
echen, 124, 260, 270, 346, to increase, add to;

pr. eche?, 44, 236; pr. sub. echi; A.S. ecan,

eacan.

echenease, 144, 430, eternity; A.S. ecenys, id.
ecbge, 98, c. axe i

ed, 368, at, from.
eddre, 258, a vein.

edmode, 118, 158, 302, meek, humble, gentle;

A.S. eadmod.

edmodie, humble, " J>e edmodies monnes bonen
pe weolcne," 246.

edmodliche, 94, 114, meekly, humbly, patiently;

A.S. eadmodlice.
edmodnesse, 8, 158,246,268, meekness, humility;

A.S. eadmodnes.

edwit, A.S. 108, reproach, blame, taunts.
edwite, pr. sub. 426, find fault with; A.S.

edwitan.

edgan, 390, c. to win f
efne, 1, 372, even, level, equal, reasonable; A.S.

se fen.

efne, 126, power, ability.
efne'S, pr. 132, 182, compareth; p. efnede, 126,

142; pp. i-efned, 142, 150,298, 348,372; A.S.

sefen, equal.

efning, 408, efnunge, 334, an equal, equal.
efter, 126, after, according to.
egede, 282, stupid; MS. Oxon. stolida.
eggen, 146, to incite, instigate; pr. eggeft, 168,

196, 222; pr. sub. eggi; A.S. eggian, id.
eggunge, 82, instigating, egging.
ei, 64, 202, 382, eie, 202, 428, eni, 202, 382,

any; A.S. eni.

eie, 62, the eye; pi. eien, 64; A.S. eag.
eie, fear, terror; A.S. ege.
eiffule, 190, awful; A.S. ege-ful.
eihte, 202, 204, 214, 222, 274, 324, 416, pro-
perty, possessions, goods, wealth, sheep, cattle;

A.S. seht.

eihteoSe, 236, eighth.
eil, 62, eile, 50, evil, harm; pi. eilen, 270,

worthless refuse; A.S. egle, yfel.
eilen, 276, to hurt, cause pain, suffer; pr. eile?,

180, 352, 356; pr. sub. eilie; A.S. adlian, to

ail.

eil-'Surles, 62, evil-windows.
eiren, 66, eggs; A.S. seg, an egg; pi. segeru;

Germ, ey; pi. eyer.
eise, 20, 108, 128, 180, 192, 288, 430, ease,

abundance, leisure, easy, at leisure; FT. aise,

aise.

eisuYSe, 118, 306, eye-sight.
eisil, 402, vinegar.

ei'Surles, 62, 80, eyes; A.S. eag-ftyrl, eye-window.
ek, eke, 240, also, v. ec.
eke, 360, pr. sub. ache; ekinde, 360, aching.
el, 324, an awl; A.S. sele.
elde, 342, 318, old age, age.
elles, A.S. 256, otherwise, not as it should be, im-
properly.

elmesse, 222, 224, 414, alms; A.S. aelmesse.
elne, 106, 108, 180, 228, 230, 406, comfort, en-
couragement, support; A.S. eilen.
elnen, 10, to comfort; A.S. elnian.
elpi, 116, 296, 324, single; A.S. aelpig.
elSeodi, )>eodi, 348, b. foreigners; A.S. ellSeodig.

OLOSSARIAL INDEX.

14:;

embreued, 344, recorded.

empti, 156, empty, vacant; A.S. semtig.

endeleas, A.S. 146, endless.

enden, 102, to end; pr. sub. endie, 146, should

terminate; A.S. endian.

enes, 70, 234, 344, 428, once; A.S. aene, id.
engles, 102, angels; g. pi. englene, 30, 92, 384;
• A.S. engel.

enigmatice, 34, mysteriously.
eniange, 346, e. v. angeonni.
enne, 236, a, one.

ennui, 94, g. annoyance, trouble; O.Fr. anoi, id.
entremeten, 414, to intermeddle; pr. entermete'S,

172, 174, entremete'S, 198; O.Fr. entre-

metre, id.
code, 52, 152, 260, 318; pi. eoden, 128, 220,

370, vent; p. of gon, to go; A.S. gan; p.

eode, id.

eoli, 320, 428, oil; A.S. sel.
eorne, 44, earnestly; A.S. geofne.
eornen, 74, 86, to run; pr. eorne'S, 42, 80, 332,

360; p. urnen, 112, 188, ran; A.S. yrnan,

id.

eorre, A.S. 116, f. 304, angry; A.S. yrre, id.
eor'Sene, 388, earthen.
eorfte-tilien, 414, tillers of tlie ground.
eppele, 52, apple; A.S. seppel.
er, 370, before, rather.
erede, 384, plowed.
erende, 38, b. ernde, 38; imp. earn, procure;

A.S. aernian.
eresie, 82, heresy.
ereste, 8, erest, 220, 258, 294, first; A.S. Dare,

serest.

erinde, 246, errand, message.
erinde-bere, 60, messenger; A.S. serend, beran.
erliche, 20, 204, early ; A.S. serlice.
erm, 258, an arm; pi. ermes, 402 ; A.S. earm.
eruedliche, 328, mth difficulty; A.S. erfeS.
erueiS, 108, 254, difficult; A.S. erfet>, id.
eruh, 274, 288, 296, veal, timid; A.S. earh.
ertu, 236, art thou.
escusen, 304, a. to excuse.'
eskebach, 214, b. ; v. askeba'Sie
este, 220, 364, 368, abundance, self-indulgence,

luxury; A.S. est, id.
esten, 232, the east.
estful, A.S. 108, 134, dainty, fastidious; com.

estfulre, 108.

estliche, 204, daintily, fastidiously.
et, 416, at. from; ette, 304, 376, at the.
etbreken, 172, to break loose; p. etbrec, 48; A.S.

brecan, to break.

etene, 416, to eat; A.S. etan, id.
etfleon, 390, to escape, flee away; pr. etfluYS;

pr. sub. etfleo, 50; p.p. etflowen, 48; etiluwen,

172; A.S. setfleon, id.
etforen, 226, before.
etholden, 208, 278, 398, to retain, withhold; pr.

ethalt, 246,282,374,386; p.p. etholden ; A.S.

healdan, to hold.
etlutien, 400, to withdraw, lurk, hide; pr. etlute'S,

316; A.S. lutian.id.

etrine'S, 5Q,touc/ieth,appliet/t to; A.S. aethrinan.
etslopen, p.p. 148, gone, glided away; A.S.

slipan, aslupan.
etsterten, 184, 370, to escape; pr. etsterted, 332;

p.p. etstert, 48; A.S. stsert, stert, steort, t/tt

rump, tail; O.G. sterzen; D. steerten, to run

away.
etstondest, 236; etstondeft, 350 ; etstont, 348; pr.

etstondeS, 248, 266; imp. A.S. setstandan, to

stand still, stop, resist.
euchon, 212, each.
eueneS, 82, compareth.
euentid, 404, eventide.
euere, eauer, ever; euerich, efrich, euerichne, 4,

214, every.

euerichon, 252, each one.
euesede, 398; p. clipped, cropped; p.p. i-eveset,

422, 1.; A.S. efsian, to shave, to cut off hair.
euesunge, 398, clippings, 142, eaves. [Thatched

roofs are clipped, or shorn at the eaves.]
eiS, A.S. 62, 194, 274, easy, easily.
eftcene, 116, 140, 154, 206, 396, apparent, mani-
fest, easily known, or seen; e'Ssene, 116, a.;

A.S. eaS, easy; cennan, to knoir; ge-seon, to

see.

eiSele, 172, native; A.S. ae'Sel, country.
eftelich, 282, slight; e'Seliche, 148, d. 290, easily,

cheaply.
etwited, 70, imp. reprove; pr. sub. etwit, 52;

A.S. setwitan, to reprove, chide.
ewarre, 66, aware.
ewt, eawicht, 124, a. any.

faille, pr. sub. 228, c.fail; p. failede, was dis-
appointed.

fairhede, 302, a. adorned, beautified.

falsie, 270,/a»7; 292. cause to fail.

faltreS, 222, c.fiattereth,

fanehes, 194, b. fawns; A.S. faegnian, to flatter.

fantesme, 62, vain shew; O.Fr. fantosme.

fareiS, 214, 218, goeth,fareth; A.S. faran.

feale, 428, e.fail.

fearlac, 320, ferlac, 306, 322, fear; A.S. faer, id.

feahes, feageiS, 58, d. belongs; p.p. i-feiyet, 90, a.
128, b. joined; A.S. fegan, to join.

feblesce, 232, 380, feebleness.

444

GLOSSAKIAL INDEX.

fefre, 112, fever; A.S. fefer.

feh, fech, 224, d. feih, 326, cattle, goods, money;

A.S. feoh, id.
feir, 206,/at'r, pure.
fel, 250, a. cruel.
felde, 318, d. /eft.
fele, 132, a. feole, 320, many.
feolauliche, 276, veolauliche, 38, social.
feolauredden, 114, veolauredden, 38, company;

A.S. folgian, to follow.
feolawe, 284, a companion, follower; pi. feolawes,

238.
feoles, 288, e. feolleS, 272, pr. falleth; p. feolle,

U0,fell; A.S. feallan, to fall.
feoleuold, 180, manifold.
feoleware, 364, a follower; A.S. folgere.
feones, 272, fiends.
feor, 104, 250,/ar; feor, 398, afixedprice; O.Fr.

feur; Sc. fiar, id.
feorreden, 108, h. a company.
feorredne, 30, f. fellowship; A.S. fera, a com-
panion.
feorrene, 70, 388, distant, from a distance; A.S.

feorran.

ferde, 264, 296, an army.
fere, 114, 152, 206, 284, 362, 394, a companion,

friend, comrade; pi. feren, 278, 336; A.S.

fera.

ferlich, 362, terrible.

feste, 222, a feast; O.Fr. feste; Lat. festum.
festen, 6, 240, 308, to fast, fasting; p. feste, 160,

veste, 126, festede, 126, e. ; A.S. fsestan, to fast.
fet, 198, 200, pr. feedeth; p. fedde, 260 ; imp.

fed, 104; A.S. fedan, to feed.
fe«, v. fo«.
feiSeren, to feather [as an arrow] ; p.p. ifeSered,

204, b., i-ue««ered, 204; A.S. fySer, faefler,

a feather, fyftered.

feftri on, 200, to go on lightly, to glide along.
figelunge, 194, flattering.
figer, 148, a fig tree; figes, 850, figs.
fikele, 1&&, fawning, flattering, crafty; A.S. ficol.
fikelare, 86, vikelare, 84, 86, a flatterer; pi.

fikelares, 84, uikelares, 86.
fikelunge, 82, 84, flattering.
fikeles, 84, b. vikele«, 84, 198, flattereth; pr.p.

fikelinde, flattering.
fikeiS, 206, 29Q,fawneth,caresseth; pr.p. uikiinde,

256.

finker, 360, a finger; A.S. fincer.
firnes, 76, a. withdraws; A.S. firra, farther f
fi'Seron, 132, a. ueSeron, 132,featfiers.
fleches, 6, flesch, 196, flesches, g. 180, fleschs,

112, flesh; A.S. flesc. id.
fleon, 146, fleogan, A.S. to fly, flee; vleon, 130,

132, 134; pr. fleoft, 132, 360, flih«, 132, 230,
vleoS, 130, vlih-5, 230; p. fleih, 374, fluwen,
154, fluen, 106, vluwen, 392 ; pr. sub. vleo, 132 ;
im. sub. fluwe,132; imp. flecS, 130, vlih, 208,
292, 374; pr.p. fleoinde, 152, 288, vleinde, 244,
vleoinde, 130; p.p. iflowe, 154, ivlowen, 168.

fleose, 66, a fleece.

fleotinde, 74, 174, floating \flitting; A.S. fleotan.

fleoweden, 110, flowed; A.S. fleowan, to flow.

flikereS, 29Q,flickereth,fluttereth, dangleth; A.S.
fliccerian.

floe, A.S. 154, 162, vloc, 154, a flock, company.

flod-geten, 72, flood-gates.

fluhte, 248, 294, flight.

iflured, 340 , flourished.

flutte, 428, d.; A.S. fleotan, to float, keep above
water.

foan, 220, fon, 264,/oes.

foddre, 416, fodder.

fode, 150, 216, food.

fol, 164, 316, fole, 344, foolish; fol, 250 [appa-
rently an error for fel, cruel.

fo-men, 104, foe-men.

fondeft, 162, 182, tempteth, trieth; p.p. i-fonded,
228, tempted; fondunde, 266 [probably an
error for fondunge], tempting, temptation; A.S.
fandian, to tempt, try.

fondunge, 232, 234, temptation; pi. fondunges,
180.

forbeode, 8, 256, pr. sub.; A.S. forbeodan, to
forbid.

forbernd, 310, p p.; A.S. forbaenian, to burn.

forbuwen, 206, to avoid; pr. forbuwe'S, 380;
A.S. forbugan.

forcwiddares, 212, foretellers.

forcwi'Sinde, 306, a. reproving; A.S. forcweftan,
to rebuke.

fordeft, forces, 364, a. A.S. fyrtSrian, to further,
support.

fordede, 394, forftdede, 394, a. a surety; A.S.
forftdon, to put forth.

foreward, A.S. 126, 310, 360, an agreement, co-
venant.

forfares, 138, e. foruareS, 138, forfar'S, 252,
dieth,perishf.th; p.p. forSfaren; A.S. for'Sfaran,
to die, depart.

forfrete, forfretes, 138, a. 138, d. foruret, 222;
A.S. fretan, to fret, gnaw.

forgelde, 428, pr. sub. reward.

forgeouere, 256, k. one who forgives.

forgiten, 320, to forget; pr. forgite«, 186; p.
forgeten, 330; p.p. uorgiten, 124; A.S. for-
gitan.

forgiueiS, 96, forgiveth; imp. forgif, 96 ; p.p. for-
giuen, 124, forgiven.

GLOSSARIAL INDEX.

445

forgon, 8, to forego, quit, abstain from; pr. for-

go-S, 94, 112; A.S. forgan.

forgnawe'S, 338, corrodes; A.S. gnagan, to gnaw.
forgult, 174, b. guilty; A.S. forgyltan, to become

guilty.
forhowien, 166, to despise; pr. sub. forhoge; A.S.

forhogian, id.
. forhuhes, 380, e. [appears to be an error for

forbuhes, passes by.]
foridled, 116, of idle habit; A.S. idel.
forkesting, 278, rejecting.
forleosen, 108, 246, to lose, renounce; pr. for-

leose'S, 148, 364; p. forlure, uorlure, 310;

p.p. forloren, 146, 300, forlorene, 382, lost

souls; A.S. forleosan, id.
forletan, 406, to relinquish; A.S. forlsetan, id.
forrote1?, 138, becometh putrid; A.S. forrotian, to

rot.

forsakeft, 226, rejecteth; A.S. forsacan, to for-
sake. *
forschalded, 246, scalded.

forschuppe'S, 120, transformeth; A.S. forsceoppan.
forstoppeiS, 72, imp. restrain, check.
forswiftande, 306, a; A.S. forswiSe, vehemently.
former, 204, b. further t
forftinchinge, 110, f. pity, regret.
foriSi, for-Sui, 56, 234, because, wherefore; A.S.

for J>y.

forworpe'S, 150, casteth off.
forwreied, 172, d. discovered, betrayed.
forwurften, 422, to become, degenerate into, pr.

forwur'oVo', 64, h. p.p. forwur'Sen ; A.S. for-

wurftan, to become nothing, to perish.
fostreft, 296, nourisheth; A.S. fostrian, to nourish.
fostrild, 72, fostir-moder, 72, g. a nurse.
fotiS on, 88, 240, feiS on, begins; A.S. anfon, to

begin.

foure, 112, g. a fever.
frames, 126, b. dcth good to.
frechliche, 222, a ; A.S. freclice, dangerously.
freine'5, 264, asketh, p.p. freinet, 338, d. asked;

A.S. fregnan, to inquire.
fremde, 110, e. a stranger; Sc. fremd, strange,

foreign.

freo, 370, /m, noble.
freome, 124, b. freomeS, 126, b. ft-oemeS, 186,

doth good; A.S. fremman, to benefit.
freolac, 222, 240, 286, candour, liberality.
fretewil, 128, d. ravenous; A.S. fretal.
fret, 128, 324, 326, gnaws, devours; A.S. fretan.
frinacht, 122, b. v. uriniht.
frofreft, 108, f. comforteth; A.S. frofrian, to

comfort.

frommard, 112, 294, 376, 426, away from.
frotunges, 284, rubbing, polishing; Fr. frotter.

froure, 38, 100, 286, 406, 430, pi. frouren, 120,

consolation, comfort; A.S. frofer.
frouren, to comfort; pr. froure'S, 150; imp.

froure-S, 186; A.S. frofrian, id.
frum'Se, 8, 56, 104, beginning; A.S. frym'S.
fuel, 126, a fowl, pi. fueles, 388 ; A.S. fugel.
fuhten, 196, fought.
ful, 344, 372, full, complete.
ful, A.S. 118, 276, fule, 216, 236, 334, 344,

foul, corrupt; fulre, 84, fouler.
fulen, 124, to defile; pr. fuleiS, 396 ; p. fulde,

158 ; A.S. fulian, id.

fulliche, 124, 216, 272, 318, foully, indecently.
fulliche, 124, ZM, fully.
fulne, 316, foul; fuluste, 216, foulest.
ifuld,156, ifulled, 276, jilted; A.S. fyllan, to fill.
fuldon, 372, to complete, perfect.
fulitowen, 108, 140, 176, 186, 244, 368, ful-

itogen, 108, b. undisciplined, unruly, rude,

ill-instructed; A.S. ful, getogen, teon, to draw

out, form, instruct.
fulSe, 82, 128, 142, a. 272, 276, fill-Sen, 316,

filth, uncleanliness.

fuluht, A.S. baptism, 160, 322, 330, 396.
fundles, findles, fundleas, 6, 8, 206, f. 208, any-
thing found, invention; A.S. findan, to find.
fur, 124, 150, 206, 228, 356, 368, fure, 236,

fire; g. fures, furene, 356, fire, fiery; A.S. fyr.
fur, 192, furfter, 228 , further ; A.S. feor,/ar.
furme, 138,/orwz, image.
furse^S, 76, 312, removeth, withdraweth; A.S.

fyrsian.

furSerluker, 236, still further .
furfire'S, 156, assists, furthers; A.S. fyrdrian.
fustes, 82, 106, fists; A.S. fyst.
fuwelene, g. pi. 298, of fowls.

gabben, 200, to scoff; pr. gabbefl, 198 ; A.S.

gabban, id.
galieft, 128, f. yells, yelps; A.S. giellan, to yell,

shriek, " give tongue," Lag.
galcforke, galheforke, 174, e. : A.S. galga, a

gallows, gibbet.

galle, 106, 238, gall; A.S. gealla, id.
galstres, 128, f. v. gelstreS.
ganh, 270, c. a fool, v. cang.
gan-kume, 394, return.
garcen, 258, garses, 258, d. gashes; O.Fr.

garser, to cut, scarify ; gaarce, scarification ;

P. Parv.
gare, 88, 240, 272, geare, 298, formerly, long

ago, before, of yore; A.S. geara.
garsume, .126, 350, riches, treasure; A.S. gser-

suma, id.

446

GLOSSARIAL INDEX.

gate-herden, 100, herds of goats; A.S. gset, gat,

a goat.
gauel, 202, 326, tribute, rent, increase, tax; A.S.

gafol, id.
ge, 136, yea.
geape, 66, e, greedy, hungry; Isl. gypa ; Sc.

yap, id.

geape, 280, 362, wary, crafty; A.S. geap, id.
geat, 100, 102, goats; A.S. gset, geat, a goat.
geate, 424, gate; A.S. geat, id.
geateiJ, 50, f. imp. watch, keep watch; O.Pr.

gueter, id.

geddes, geddeS, 312, e. yet doth.
gederen, 146, 222, to gather, collect; pr. gedereft,

138; imp. gedere, 342; p.p. i-gedered, 76;

pr.p. gederinde, 128; A.S. gaderian, id.
gederunge, 370, go.tkering.
gedewal, 370, valerian, Nardus Celtica.
gelus, jealous ; gelusie, 90, jealousy ; O.Fr.

gelosie, id.

gei, gur, 306, wailing.
geien, 66, 288, to cry, call, proclaim; pr. geieS,

12, b. 126, 142; p. geiede, 152, geieden,

188, 310; imp. geie, 232; geiefl, 264; p.p.

i-geied.

geincume, 234, return.
geinetS, 362, 426, availeth, profiteth; O.Fr.

gaigner.

geld, 58, 376, return, repayment.
gelden, 58, 58, b. 186, 266, 406, 418, to repay,

make good, yield up, restore ; pr. gelt, 232,

302 , imp. geld, 364 ; p. guide, 406 ; gulden,

404 ; A.S. gyldan, id.
gelpe, 210, boasting.
gelpen, 146, 330, to boast; pr. gelpes, 148, c. ;

gelpeS, 222, 330; pr. sub. gelpe, 148; A.S.

gilpan, id.

gelpunge, 330, boast.
gelstrefl, 128, yelpeth, v. galietJ.
gelsunge, 100, a. luxury; A.S. gelsa.
gelunge, 100, delight; O.Germ. geling.
geme, 32, 78, 344, care, heed, attention, devotion.
gemeleaschipe, 202, negligence.
gemeleasliche, 92, negligently.
gemeleaste, 46, 172, 208, 234, 268, 428, neg-
ligence, carelessness; A.S. gemeleaslice.
gemen, 98, 344, to mind, attend to; pp. i-gemen,

44, c. ; A.S. geman, id.; Sc. to gome,
genterise, 188, nobleness; O.Fr. gentieu.
geoluh, 88, yellow; A.S. geolu.
geond, 72, 102, 110, 258, over.
geonien, 242, to yawn, gape; pr. p. geoniinde,

80. 304 ; A.S. geonian, id.
geoi he, geihe, 334, e. yea; A.S. gea, id.
geor, 306, wailing, shrieking.

georne, 108, 124, 158, 234, 342, 430, e

affectionately; A.S. georne.
georneluker, 234, more intently.
georniliche, 98, 100, 132, 286, 428, dili<ji-,,tl,i,

intently, cautiously; A.S. geornlice.
geoteS, 282, poureth; imp. geot, 216, pour; A.S.

geotan, to pour.

geoue, 202, 368, gift-, A.S. gifan, to give.
ger, 218, 412, a year; pi. geres, 190, 218.
gerd, 184, 186, 324, a rod; pi. gerden, 254;

A.S. gerd, id.
gerke'S, 410, preparetfi; i-gerked, 358, prepared;

A.S. gearcian, to prepare.
gernere, 272, a garner.
geruh, 394, ready; A.S. gearuw.
ges, 1 28, geese.
geste, 68, k, guest.
get, 74, gete, 334, gate; pi. geten, 104, 222,

getes, 104.

geteward, 270, gate-keeper.
get, 298, getteft, 170, granteth; pr. sub. gettie,

176, 246; p. gettede, 230; imp. gette, 400;

A.S. geatan, to grant, permit.
gettunge, 204, 228, 288, 294, 346, consent, per-
mission.

gibet, Fr. 116, a gibbet.
gichinge, 238, an itching; gicchinde, 80, pr. p.

itching; A.S. gicenes, id.
gif, 294, if.

gigge, 204, giggling; A.S. geagl, id.
gile, 128, 202, guile, deceit; O.Fr. gile, giler.
gilen, 128, to deceive; pr. gileS, 74, 128.
gimston, 134, 330, a precious stone, a jewel ;

pi. gimstones, 152, 330, 342.
gingiure, 370, 416, ginger.
girne, 400, 416, girnefi, pr. 204, girne, pr. sub.

406, p.p. igirned, 60, g. 192; A.S. gyrnan,

to yearn, desire.
girnunge, 114, 139, a yearning, desiring; A.S.

gyrning.

giscare, 214, gissare, 202, a covetous person.
giscen, 196, to covet; pr. gisceft, 202, 260; A.S.

gytsian, id.
giscunge, 194, 204, 208, 274, 286, gissunge, 258,

covetousness; pi. gissunges, 268; A.S. gytsung.
gist, A.S. 68, a guest, friend, a giver or receiver

of hospitality; pi. gistes, 414.
giste, 350, a lodging; O.Fr. giste.
gistnen, 402, to lodge; p. gistnede, 402 ; A.S.

gystigan.

gistninges, 288, a. 414, banyuetings, hospitalities.
giuen, 68, 398, 416, giuene, 330, to give; pr.

giue-5, 80; giuest, 294; p. gef, 92, 92, f.;

p. sub. gefde, 384; imp. gif, 294, 404; p.p.

i-giuen, 82; A.S. gifan, id.

GLOSSARIAL INDEX.

447

Siuer, 84, giure, 214, greedy; A.S. gifr.

giuerliche, 240, greedily.

giuernesse, 198, 204, 286, greediness ; A.S.

gifernes.

giuegouen, 196, geicgaws; A.S. gegaf, trifles.
Giws, 106, Jews.
gladien, 68, gledien, 178, 386, to cheer, gladden;

imp. gledieft, 358 ; pr. sub. gledie, 430 ;

A.S. gladian.

gleam, 170, a beam, ray of light.
gled, 282, glede, 188, 380, glad.
gledful, 242, 286, joyful.
gledfulure, 394, more joyful.
gledliche, 124, 126, gladly.
gledluker, 188, more joyfully £
glednesse, 126, gladness.
gledschipe, 180,' 286, joyfulness.
gledunge, 94, 342, joy; A.S. glced.
gleden, 122, 406, brands, burning -coals; A.S.

gled ; Sc. glede. »

gleo, 210, mirth; gleowede, was merry, singing;

A.S. gleowian, to be merry, to sing.
glese, gles, 164, glass; A.S. glaes.
gliffen, 46, e. to hesitate, be afraid; Sc. gliff,

fright.
glokering, 100, a. mirthful pastime? A.S. gleo,

mirth.
glopnen, 212, e. to affright; Sc. to gliff; Isl.

glupna, tristari, animum demittere.
glouen, 420, gloves; Isl. glofi, a glove.
glucches, 240, a. gulps; Sc. glock, id.
gluffe'S, 46, blunder? O. Germ, glypfen, ces-

pitare; Isl. glop, incuria.
glutun, 214, glutton; Fr. glouton.
gnedeliche, 202, 350, 414, barely; A.S. gnedelice,

sparingly.
gniden, 238, gnuddon, 238, g. to rub; p. gniden,

260 ; gnudeden, 260, c ; A.S. gnidan, id.
goc, 156, yoke; A.S. geoc.
i-goded, 386, 428, benefited; A.S. godian, to do

good.
godera lore, 428, divine instruction; godre, 194,

better; comp. of god, good; A.S. godera.
godleic, 136, 192, 284, goodness; A.S. godlec.
godspellere, 94, c. evangelist.
golnesse, 198, 204, 206, 254, 274, 370, lust,

lascivious ness; A.S. galnes, id.
going-dawes, 412, procession, days.
golhord, 150, 152, a. treasure; A.S. gold-

hord.
gomede, 368, jested, sported; A.S. gamenian, to

joke, be merry.
gomen, 214, game, sport; pi. gomenes, 318, 348 ;

A.S. gamen.
gon, 10, 290, to go; pr. gas, gost, 86, e. ; gest,

86 ; goS, 10, 350 ; ge$, 376 ; imp. go's, 188;

A.S. gan.
gong-huse, 84, a privy; A.S. geng, gong-men,

dirt-men; Sc. geng, ordure.
gost, 368, goste, 138, soul, spirit.
gostlich, 194, spiritual.
i-graced, 366, thanked.
greate, 10, 194, 418, great, thick, coarse; gretture,

194, greater; A.S. great,
greaten, 128, to grow large.
greatluker, 426, more greatly.
greden,236, 304, 366, to cry, roar; pr. gret, 330;

p gredde, 244, 326; imp. gred, 290, grede,

284; A.S. graedan, to cry, complain, call upon.
grediure, 416, greedier; gredinesse, greediness.
gredil, 122, 362, a gridiron.
grege, 12, gray.

grei'Se, 16, 16, d. ready, dressed; A.S. geraed.
grei'Se'S, 256, pr. prepareth; p. grei'Sede, 396;

graiSede, 302, a.; grafted, 410, c. ; p.p.

i-greifted, 354, 306 ; A.S. geraedian.
gremeS, 334 , provoketh.
greneS, 150, putteth forth leaves.
grennen, 212, to grin; A.S. grennian.
grennunge, A.S. 212, grinning.
greot, A.S. 70, 252, grit, sand.
greste, A.S. 66, 314, greatest.
greteiS, 430, imp. greet ; A.S. gretan, to greet,

salute; gretunge, A.S. 250, greeting.
greue, 422, pr. sub. may trouble, annoy.
griees, 204, c. pigs.
Grikischs, 402, Greek, Grecian.
grim, A.S. 100, 234, grimme, 212, 240,334,344,

angry, fierce, cruel, morose, sad; grimmest,

202, fiercest.

grimme toft, 218, a severe countenance.
grimliche, 104, 268, 336, 366, wrathfulli/, ter-
ribly; A.S. grimlic, cruelly.
grises, 366, a. dreads, feels horror.
grisliche, 118, 184, 190, 194, 210, 242, grisly,

ghastly, fearfully; A.S. grislic.
grisbatede, 326, gnashed his teeth; A.S. grist

bitan, id.

grisung, 190, e. fear, dread.
griS, A.S. 172, h. 174, 284, peace; chirche-griSe,

an asylum, sanctuary.
griSful, 406, peaceful.
griiSfulnesse, peacefulness, tranquillity.
grome, 100, 102, 116, 118, 180, 236, wrath,

displeasure; A.S. grama, id.
gromes, 422. boys, young men,.
grone, 278, a snare; pi. gronen, 134, 270 ; A.S.

grin, girn ; Sc. girn, id.
gronen, 336, to groan; pr. p. groninde, 330 ;

A.S. granian ; Sc. to grane, id.

448

GLOSSARIAL INDEX.

gropie'5, 378, pr. handleth; pr. sub. gropie, 368,
handle; A.S. grapian, to handle.

gropunge, 314, handling, searching; pi. gro-
punges, 206.

grot, 260, grit, earth, dust.

gruccheft, 114, grumbleth; pr. sub. grucche,
262, grucchie, 108, grudge, grumble, bear
resentment; p. grucchede, 114; pr. p. grucinde,
108, a.; imp. grucche, 186; O.Fr. grocer, id.

grucchild, 108, grucchere, 108, b. a grumbler.

grucchunge, 202, 336, 370, 344, 424, murmur-
ing, grumbling.

grulleft, 366, horrijieth; A.S. grillan.

grunde, 268, 280, 334, abyss, depth, bottom.

grunen, 278, b. snares.

grunten, 336, to grunt like a hog; G. gruntzen.

grure, 112, dread, horror; A.S. gryre.

grure, 294, gory.

grureful, 210, 242, 304, terrible, awful.

grurefulliche, 320, terribly, awfully; A.S. gryrelic.

gruselie, 428, gruse, gruuesi, 428, a. muncht

gruttene, 186, of grout; A.S. grut, grout.

gugement, 118, sentence; O. Fr. jucement.

guihe, 334, yea; A.S. gea, id.

gulche'S, 88, pr. vomiteth; imp. gulche, 206 ; [at
page 240 gulche'S means swalloweth.]

gulchecuppe, 216, a drunkard, toss-pot.

guldene, 336, golden.

gult, 284, 426, gulte, 184, h. 346, guilt, a fault;
pi. gultes, 346, 426,

gulunges, 268, e. wiles, deceits, guile.

gunfaneur, 300, standard-bearer; O.Fr. gonfanier.

gunge, 70, young.

gungre, 424, younger.

i-gurd, 380, 418, girt.

gurde, 106, struck; A.S. gyrd, a rod.

gurdel, 420, girdle; A.S. gyrdel.

gus, ges, 392, b. yes.

gut, 356, yet; A.S. get.

gute-feastre, 328, f. ; A.S. gyte, a dropping;
Eng. to fester; A.S. geotan, to shed, pour
out; O.Fr. goutent, drop by drop, flestre,
putrified.

guwe-Se, 156, 192, 206, youth; A.S. geoguS.

guweftehode, 342, youth.

habben, 10, to have; pr. habbe'S, 2, 104, 188,
216, habbe, 220, 320, hauest, 236, haue«, 186;
p. hefde, 124, 196, 224, 234, hefdest, heuedest,
38, hefden, 112; pr. sub. habbe, 192; p. sub.
hefde, 384 ; p.p. i-heued, 108; A.S. habban, id.

hacked, 298, hacketh; A.S. haccan, to hack.

hades, 80, c. holds.

haher, hager, 52, g. clever; Isl. hagr. id, v. hawur.

halewen, 124, 166, 362, saints.

haluwene, 330, gen. pi. of saints.

halewe'S, 396, p. sanctifieth; p.p. i-halewed, 18 ;

i-haleged, 18, f. ; A.S. halgian; to hallow.
half, A.S. 106, apart, side.
halflunge, 354, in part.
halhes, 186, e. saints.
halp, 88, e. helped; A.S. helpan, to help.
halt, 348, holds.

halue, 252, 412, half, side, part.
halse, 114, halsie, 348, halseiS, 330, pr. intreats,

beseeches; imp. halse, 292 ; A.S. halsian, to

beseech, implore.
halsunge, 330, intreaty.
ham, 194, them.
hammes, 122, 1. knees.
hamsuluen, 88, themselves.
handwhule, 146, a moment, an instant.
harlot, 356, a rogue, varlet, vagabond; pi. harlo^,

328,414; herloj, 328, e.
hat, pr. 6, 186, 246, 306, 408, 424, commands,

orders; imp. hot, 290; pp. ihoten, 138, 332,

commanded; 62, 192, 316, called; A.S. hatan,

to call, to command.
hatien, 32, 88, 216, to hate; pr. hateiS,224, 316,

hatest, 316, hatieS, 310; pr. sub. hatie, 176;

A.S. hatian, to hate, to become hot.
hate, 118, e. hote, 246, hot; hatre, 400, hotter.
hatunge, 200, 316, 364, hating, hatred.
haunche, 280, haunch.
hawur, 52, clever; Isl. hagr, id.
healden, 142, c. holden, 176, to hold; pr holdeiS,

130; p. heold, 108, 148, 172, heolden, 152;

pr. sub. holde, 88, 152, 172; imp. holdeiS,

148, 192; p.p. i-holden, 148, 250; A.S.

healden.
heale, 70, 180, 194, 330, 364, 370, 430, health,

blessing, salvation; A.S. hael, heaWi.
heale, 398, dignity; A.S. heah, high, noble, or

holiness; A.S. haelig, holy.
heale-water, 106, holy-water.
healewi, 94, 114, 164, 238, 276, 282, health-
cup, medicine, balsam, sweet-drink; A.S. hael,

health, wegi, a cup.

healuwinde, 190, healing; A.S. haelinde.
hearden, 220, to harden, become strong, inured to

hardships; A.S. heardian, id.
heare, 126, here, 130, haircloth; pi. hearen, 10 f.

heren, 10; A.S. hseren, id., haer, hair.
beaten, 404, to warm.
heater, 418, better, hatter, 418, f. a garment,

clothing; pi. hateren, 104, hattre, 104, g.

hettren, 420, i. ; A.S. haetero, haetron, id.
heaued, 10, 130, the head, chief; hefden, 188,

heads; A.S. heafod.

GLOSSARIAL INDEX.

449

hebben, 156, 264, 290, to lift, heave, raise up;

imp. hef. 290; p.p.i-houen,282; A.S. hebban.

hechen, hehen, 72, 1. to mount up, rise; haehuen,

hsehgen, Lag. ; A.S. bean, to raise, exalt.
hege, 10, b, hecge, 424, a, high.
heggen, 216, hags; A.S. haeges, a hag, witch.
behschipe, 140, d. heischipe, 100, 358, high state,

dignity; A.S. heah, high, noble.
heie, 86, heih, 400, high, exalted; A.S. beah.
i-heied, 154, 174, 380, 430, elevated, exalted.
heihliche, 56, heiliche, 190, honourably, highly;

A.S. healic.

heihnesse, 412, highness.
heixte, 138, 140, highest.
heihte, 24, eight; A.S. eahta.'
heiward, 418, keyword, town's herdsman.
helden, 428, to pour; pr. helde'S, 246, 282.
liele, 112, the heel; A.S. hel.
hele, 300, 312, health, medidne.
helen, 112, 326, 368, healen; 330, to heal; p.
helede,112;pr. sub.heale, 178; imp. hel, 288;
pp. iheled, 2S8, 392, 394; A.S. haelan, to heal.
heleueste, 244, f. apparently an error, v. bete-

faste.
helbewet, el i-hewed, 368, a, of a, pale, or sallow

complexion; A.S. yfel, heowed.
belidawene, 302, gen. pi. of holidays.
belien, 84, 410, to hide, conceal; pr. hole's, 314 ;
nelie-5, 316 ; hules, 150, a. ; imp. hele, 316 ;
p.p. i-holen, 146, i-heled, 70, 72; hulet, 388,
b. ; A.S. helian, helan, id.
helinde, 112, 360, t/ie Saviour, the healer; A.S.

hselend.

heliunge, 150, a concealing.
helpen, 204, 222, to help; pr. helped, 196; p.
help, 88, halp, 88, e. hulpe, 220, 320; pp.
i-holpen, 242; A.S. helpan, id.
hendeliche, 316, gently, delicately.
hendi, 186, 416, courteous, dutiful, gentle ; comp.
hendure, 192; sup. hendest, 398; hende, Ch.
id.

henhen, 128, hens.
heolen, 146, b. to conceal.
heonene, 230, hence.
heoneward, 248, turned away, averse.
heorde-monne, 100, 418, herdsmeti's; A.S. heord,

a herd.

heorden, 418, canvas; Sc. harden,
heorte-peauwes, 368, moral virtues.
heortes, 398, harts.
heorte, 418, the heart.
heoftenward, 248, a. away from..
heouene, 94, 142, 242, heaven.
heouenriche, 150, heoueriche, 242, 358, king-
dom of heaven.

beou, 320, 332, heouwe, 160, 262, colour, form;

pi. heowes, 150 ; A.S. hi we.
heowede, 392, iheouwed, 356, stained, coloured;

A.S. gehiwod, id.
her, 236, here.

her, 398, 424, hair; A.S. hser, her.
here, 130, 382, 418, haircloth; pi. heren, 10,

138; A.S. hera.

i-heren, 78, to hear; pr. i-hereS, 90, 170, 198,
226, 264; pr. sub. ihere, 348; pr.p. i-herinde,
172; p.p. iherd, 92; A.S. geheran, to hear.
heranont, 124, heranonden, 124, d. in respect of

this.

herbaruede, 260, herbagede, 260, b. lodged.
herbaruwe, 224,340, lodging; O,Fr. herbergerie.
hercnen, 320, 422, to hearken; pr. hercne'S, 82,

86; p, hercnede; A.S. heorcnian.
here wile, 100, a listener.
herd, 368, 418, hard, hards; A.S. heordan,

heordas, cloth made of tow; Sc. hardan, id.
herde, 332, 352, hard; herdure, 430, harder.
herdeliche, 290, smartly.
herdi, 240, 248,/rm, steadfast.
herdschipe, 380, herschipe, 384, hardness, hard-
ship; Sc. hership, id.
herien, 88, 340, to praise; pr. herieS, 222 ;

p. herede, 414; A.S. herian, id.
herinne, 288, herein.
herre, 6, 178, 198, 258,348, 380, lord, superior,

higher; A.S. hyrra.
herrure, 202, masterful.
herut, 290, hereout.
hereword, 86, b. 148, 180, 278, 330, 398, praise,

applause, renown.
heriunge, 14%,praite.
herrunge, 64, 80, hearing.

hermen, 196, 256, hermien, 398, to harm; pr.
hermest, 124, hermeS, 184, 284, i-hermed,
124; A.S. hearmian.

herme, 190, harm, damage, pi. hermes, 418.

hesmel, 424, a collar, or opening for the head to

pass through, at the top of a garment made in

the form of a shirt or blouse; Isl. hals-mal.

"foramen superne vestis pro exserendo capite."

— I I:t Mill-soil.

heste, 8, 58, 186, 306, a command; pi. hestes, 6,
besten, 8, 386; A.S. hoes, hocse, a command.

Hester, 170, Esther.

hete, 238, 368, heat; A.S. haete, id.

hetefaste, 244, f. hetefeste, 34, a. heteueste, 306,
378,m/irm and fast, firmly.

betel, 400, sharp; A.S. hetele.

hette, 134, 198, 204, is named.

hetterliche, 288, 290, 306, 308, sternly, impe-
riously.

CAMD. SOC.

3 M

450

GLOSSARIAL INDEX.

iheuegeg, i.e. iheueged, loaded; A.S. hefigan, to

make heavy.
heuege'S, 424, c. is burdensome; p.p. i-heueged,

i-heueget, 332, e.
heui, 342, heavy.

heuischipe, 140 [1. hehschipe] q.v.
heueS, 86, extolleth; A.S. heafian.
hexte, 42, 380, highest; A.S. heah, herre, hext.
hexte, 192, sorcerer; Germ, hexe; A.S. hseges.
hien, 72, mount up; imp. hige, 30; A.S. heah,

hih, high.
hien, 92, 326, 368, hihen, 92, 1. to hasten, maJce

haste, urge; pr. hie'S, 350; pr. sub. hie, 266;

imp. hie, 98, 296; A.S. higan, id.
hihful, 302, speedy, quick; A.S. higan, to hasten.
hihSe, 20, 324, haste, speed, emergency ; A.S.

hig«.

himmere, 102, f. ? [1. grimmere?]
hine, 86, him; hire, her; hise, 114, his.
hird, 94, 210, 388, family, company, army;

A.S. hired.

hitte'S, 176, d. hit upon, come to.
hod, 56, hode, 318,Aood, order; pi. hodes, 8, 26,

persons, conditions; A S. hod, had, hood, state,

degree, dignity.

hodlings, 280, b. unobserved; Sc. hidlings.
hofleas, 108, inconsiderate, absurd; MS. Oxon.

ridiculum; Isl. hof, modus, medium; A.S.

leas, lens.

hoker, 100, 290, 390, derision, contempt, dis-
dain; pi. hokeres, 188; A.S. hocer, id.
hokeret?, 248, imp. mock.
hokerlich, 198, contemptuously.
hokerliche, 140, ridiculous.
hokerunge, 188, derision.
hoi, 430, hole, 112, all, wlwle, wholly; A.S.

hal, id.

hoi, 190, 370, in health, wholesome; A.S. hsel.id.
iholden, 250, kept, observed.
holi, 48, 160, holie, 350, holy.
holie, 418, holly.

holietS, \ZQ,diggeth; A.S. holian, to dig through.
holiniht, 22, the eve of a festival
i-holpen, 242, helped.
hommen, 122, hams; A.S. ham, the lack part of

the knee.

homeres, 284, hammers; A.S. hamer.
hondlen, 378, to hande; p. hondlede, 318; pr.

sub. hondle, 178; A.S. handlian.
honful, 254, handful.
hondhwule, 94, 144, 290, an instant, a very

little while.

hongede, 106, p. hanged; p.p. ihongede, 348.
hopien, 78, to hope; pr. hopie, 148, 430; A.S.

hopian.

hord, A.S. 224, a hoard, treasure; pi. hortles,

342.

hore, 290, 400, a whore; A.S. hure.
hordom, 204, whoredom; A.S. huredom.
horel, 176, 210, 224, 282, pride; Fr. orgueil.
hors, 208, horses, g. 74.
hosen, 420, stockings; A.S. hosa.
hot, 190, hot.
hu, 402, how.

huckel, 88, a cloak; A.S. hacela.
hude, 120, skin; A.S. hyde; MS. Oxon. pellis.
hude, 288, a hood.
i-hudeket, 424, c. hooded.
huden, 130, 146, 292, to hide; pr. hudeS, 258;

hut, 130, 208, 230; huides, 130, b. hudet,

328 ; p. hudde, 148 ; imp. hud, 292; pp.

ihud, 146, 174, i-hudde, 172; A.S. hydan, id.
hudles, 146, 292, d. hiding places; ine hudles,

secretly.

hudunge, 174, concealment.
huire, 418, 428, 430, hure, 208, 354, 404, 428,

hire, wages, recompense; A.S. byre.
hui, A.S. 178, 282, a hill; pi. hulles, 196.
hulen, 100, huts, tents; A.S. hule, a den, cabin.
hulpe, 320, helped.

bund, A.S. 324, a dog; pi. hundes, 122, 324.
hungre, 260, hunger.
hungren, 214, to hunger; p. hungrede, 162,

hungered; A.S. hungrian.
hunten, 204, to hunt; p. huntede, 344, hunted;

A.S. huntian.

hupe, 280, hip; A.S. hup, hipe.
hure, •) hure, 114, 136, 260, 294, 326, 380, 390,

at least, however, especially.
hure, 38, her; A.S. hire,
huren, 126, to hire.
hurled, 166, pr. jostle; hurlunge, 166, hurtlinge,

166, c. jostling.
hurtled, 220, a. hurten, Lag. hurtelen, Chauc.

to dash against.

hurnen, 314, corners, nooks, recesses; A.S. hyrne.
hurren, 426, e. to repel, alienate; A.S. hwyrfan?
hurten, 8, to hurt, grieve, dash against, hit upon;

pr. hurteS, 176, 186; pr. sub. hurte, 346;

p.p. i-hurt, 98, 126; O.Fr. hurter.
hurtes, 282, wounds; A.S. hyrt, wounded.
hurtunge, 344, damaging; A.S. hyrt, hurt.
husel, A.S. 208, the host, consecrated bread.
i-huseled, 16, 412, having partaken of the holy

sacrament of the Eucharist.
huselefdi, 414, husewif, 416, the mistress of a

house, howe-wife.
h warn so, 184, whomsoever.
hwariSurh, 210, whereby.
bwarto, 392, for what end.

GLOSSARIAL INDEX.

451

hwatse, 370, 416, whatever.

hweate, 270, 312, hwete, 70, wheat; A.S.

hwsete.

hwederes, 284, of which, gen.
hweol, 322, a wheel; pi. hweoles, 356; A.S.

hweol, hweogul.
luveolinde, 356, rolling.

'hweolp, 198, a whelp; pi. hweolpes, 198, whelps.
hwilinde, 182, h. temporary.
hwingen, 130, 132, wings; A.S. gehwing.
hwite, 98, 100, white, countenance; hwitture,

whiter, fairer; A.S. hwit.
hwiteiS, 150, whiteneth.
hwoa, 220, u-ho.
hwonne, 144, when.
hwonse, 412, whenever.
hwu, 256, how.

hwuc, 112, 196, of what sort, which; A.S. hwylc.
hwui, 148, 398, why.
hwuderward, 168, to what place soever.
hwule, 246, 356, 430, time; pi. hwules, 132;

A.S. hwile.
i-hwulen, 44, 422, to have time, to take time.

ibet, 272, amended.

iborenesse, 262, birth.

i-cud, v. cunnen.

icweme, 162, 326, pleasing.

idel, 404, idleness; pi. idelnesses, 322.

i-fof5et, 366, b. advanced, fulfilled; A.S. gefor-
tSian, v forded.

i-funden, 48, p.p. found.

igast, 372, c. in the spirit.

ihol, 256, 328, whole; A.S. hal.

ilchere, 132, every; A.S. aelcera.

ileueiS, 66, imp. believe; pr. sub. ileue, 256;
p. ilefden, 110 ; A.S geleafan, to believe.

iliche, 112, 342, equally.

iliche, 126, 136, 140, like, likeness; A.S. gelic,
id.

ilicnesso, 136, c. 230, 330, 360, an image, like-
ness; A.S. gelicnes.

like, 68, same,

i-logged, 264, lodged.

i-loked, 372, joined.

i-lokene, 56, close, adj. ; A.S. locen, an inclosure.

Home, 136, 226, frequently; A.S. geloma, id.

ilond, in the land.

i-ineind, 332, mine/led; A.S. mengan, to mingle.

imene, 12, 64, 90, 378, in common, together;
A.S. gemame.

imetc, 286, moderate; A.S gemet.

i-mette, 154, c. met; A.S. metan, to i,»,i,

i-mist, 78, w /.*.•-•'•(/.

impen, 378, plants ; i-imped, 360, graffed,

planted; A.S. impan.
i-munt, 214, 308, intended, proposed, aimed at,

seemed; A.S. myntan, to propose, shew; Sc. to

mint, a word still in common use in the south

of Scotland. See Jamieson.
i-mur'Sred, 244, murdered.
in, 260, an inn.
ine, 230, in the.
i-neiled, 114, 373, nailed; A.S. nacglian, to

nail.

inne-wuniinde, 280, in-dwelling.
ingong, 52, 98, 164, 206, 362, entrance; A.S.

ingang.
inouh, 160, 220, 340, enough, sufficient; A.S.

genog.
inouhre'Se, 106, 108, 270, 420, readily enough,

well enough, perhaps; A.S. genog, enough,

rtefSe, readily.
inre, 92, 396, inward.

inschake, ischake, 344, a. A.S. sceaccan,<o skate.
intouward, 272, toward.
inwardliche, 282, sincerely.
inwardlukest, 282, most earnestly.
in-read, 402, ruddy; A.S. rsed, red.
inwit, A.S. 1, 206, 306, 31 1, conscience.
joie, 218, joy.
ipocrite, 128, a hypocrite.
i-put, 14.0, pent, confined [1. ipunt?].
i-remd, 1, asked frequently; A.S. hreman, to cry

out; Sc. ryme, to repeat often the same wan/n,
irspiles, 418 ? v. ylespiles.
iseli, 308, 330, happy, Messed; A S. gesselig.
i-tachet, 50, f. fastened; Fr. attache,
i-teiled, 206, having a tail.
i'Seos, in these; ifter, in the, fern,
juggen, 118, jugi, 118, d. to judge.
juglurs, 210, jesters.
Isboset, Ishbosheth, 270.
iwar, 104, 274, 296, iwarre, 194, 240,

wary, cautious, warned; A.S. warian.
iwis, 270, 274, truly.

kader, 378, a cradle.

kaiser, 138, an emperor, Ccesar; pi. kaisers, 358.

ikalenged, 260, blamed; Fr. chalanger.

kakele, 66, chakele, 66, d. a cackler, chatterer.

kakelen, 66, to cackle; pr. cakeleS, 88; pr.p.
kakelinde, 66 ; pp. i-cakeled, 66 ; Out. kake-
len, id.

kareleas, 246, secure, nafi:

kat, 416, a cat.

keache-cuppe, 216, a. a drunkard; A.S. ceac,
a ]>itcher, cuppe, a cup, \. gulchc-cuppc.

452

GLOSSARIAL INDEX.

keccheft, 66, 182, 324, pr. snatcheth, catcheth ;

pr. aub. kecche, 164; imp. kecche'5, 294 ; Dut.

ketsen, to snatch.
keft, 206, caft, 206, a. harlotry; A.S. ceafes, a

harlot.
keihte, 154, p. caught; p.p. ikeiht, 83, 134, 234,

278, 332 ; v. kecche-S.
kelche-cuppe, 216, a. a drunkard; A.S. cselic,

a goblet; v. keache-cuppe.
kemben, 422, 1. to comb; A.S. caemban.
Keimes, 334, Cain's.
kempene-crune, 196, 236, crown of victory; A.S.

kempena, gen. pi. of cempa, a soldier, warrior.
kemp-ifere, an antagonist in fight.
kene, 130, 140, 190,272, 390, keen, brave, sharp,

eager, earnest; A.S. cen.
keorfunge, 344, cutting; A.S. ceorfan, id.
kerf, 398, p. cut; pr. sub. kurue, 384; p.p.

i-koruen, 362, 424 ; bikoruen, 62 ; pr.p.

keoruinde, 250, cutting, carving.
kepen, 332, i-kepen, 156, to wait for, intercept,

meet, care for; pr. ikepeft, 190; p. ikept, 366 ;

kepten, 348; pr. sub. ikepe, 374, 286; im.

sub. kepte, 384, 394; A.S. cepan; Sc. kepp,

to meet, to catch anything tlt-at is thrown.
keppen, 420, capes, 'hoods; A.S. caeppe.
kernel, kerneans, 62, battlements; O.Fr. crenelx,

id.
kesten, 56, to cast; p.p. ikest, 228; Isl. at kasta,

to east.

kikelot [piot], 88, o. a magpie, v. rikelot.
kimeiS, 92, a. cometh.
kinedome, 322, kingdom.
knaue, 380, a boy; A.S. cnafa.
knif, 284, a knife; pi. kniues, 212 ; A.S. cnif.
knihte, 86, knit, 358, a knight; A.S. cniht.
knotte, 1, a knot; A.S. cnotta.
i-knotted, v. knut.

iknowen, known, 306, conscious, 232, may know.
knut, 396, pr. ties a knot; p.p. i-knotted, tied,

knitted; A.S. cnyttan.
kointe, 294, 328, cwointe, 140, 328, e. cwint,

180, d. crafty, brisk, engaging; O.Fr. coint,

gracieux, a/able, ruse.
kostnede, 392, cost; O.Fr. coster,
kot, 362, a cottage.
krocke, 346, v. crocke.
krane^S, 392, pr. crowneth.
ku, 418, a cow; g. kues, 416; A.S. cu.
kuchene, 214, 380, a kitchen.
kuggel, 292, a cudgel.
kuluertschipe, 284, wiliness, hypocrisy; O.Fr.

culvert, perfide.
kulle, 846,^o?tr; A.S. cyll, bottle, flagon. This

word appears to be another form of keel, in the

song at the end of the fifth act of Love's

Labour's Lost,
kulure, 98, 160, 292, 340, a dove; A.S. culufre,

culfra.
kum, come.
kumen, 394, to come; pr. kumetJ, 350; pr. sub.

kume, 424, kome, 380; imp. kum, 292; p.p.

i-kumen, 418 ; A.S. cuman, id.
kunde, 66, 84, 120, 140, 262, nature; kundes,

122, v. cund.
kundel, 82, 122, a. 200, 206, pi. kundles, 194,

196, 200, 206, 328, cundles, 206, kindred,

lineage, progeny; pi. cundlen, 194, c.
kundeliche, 120, 124, 196, naturally.
kundle'S, pr. 194, 286, 328, begetteth, kindleth,

breedeth; pr. sub. kundlie, 194.
kunne, 200, kun, 308, kindred, lineage, kind;

pi. kunnes, 120, cunnes, 86, 122; A.S. cyn.
i-kunned, 398, born, descended; A.S. cennan.
kunscence, 228, kunsence, 288, consciousness,

consent.

kunsenten, 272, to consent.
kunsiler, 410, a counsellor.
kupleS, 78, pr. coupleth; p.p. i-kupled ; Fr.

coupler.

kur, 290, a cur, dog.
kurre, 288, f. a coward; O.Fr. cueard, a coward;

Eng. to cower ?

kurse'S, 198, pr. curseth; A.S. cursian.
kurt, 210, 216, a court; pi. kurz, 216; Ital. corte.
kurtel, 10, 200, 362, 396, a kirtle; A..S. cyrtel.
kussen, 426, to kiss; pr. cusseiS, 102, 230; pi.

186; pr. sub. cusse, 288; p. custe, 124; imp.

cus, 102, 136; pr.p. cussinde, 124.
kutSen, 222, to make known, sheio, manifest; pr.

ku$e, 390; p. kuiSe, 66; im. sub. ku$e, 284;

imp. cuS, 382; p.p. i-kud, 398, kudde, 342;

A.S. cySan, to make known, shew; Sc. to kythe,

id.
kuffe, 204, 342, adj. known; com. ku'Sre, 70,

more familiar, forward.
kuftlechunge, 68, acquaintance.
kuuele, 10, 12, a cowl; A.S. cufle; Lat. cuculla.
kuuent, 12, a convent.
kuuertur, 214, a covering.

i-laced, 420, laced; Fr. lacer.

lachte, lahte, 102, c. caught, took; A.S. laohte,

laeccan, to seize, take; Laj;. laec, took.
laheres, 198, c. lowers, brings down.
lakes, 152, b. gifts; A.S. lac, Isee, a gift, offering.
lai, 356, flame; A.S. leg; Sc. lowe.
lanhure, 294, b. 390, d. at least; A.S. la, behold,

an, one, huru, at least.

GLOSSARIAL INDEX.

453

large, Fr. 398, 414, liberal.

largesse, Fr. 166, 416, liberality.

lastin, 64, g. to blame, slander; imp. laste, 852,

64, g. ; Isl. last, calumny, detraction.
lastunge, 66, 212, reproach, blame; G. laster-

unge, slander.
lates, 50, 90, 120, 204, 320, 426, manners, looks,

gestures, demeanor; Isl. laeti, gestus ; Sc.laits, id.
la'Se, 416, la'Sie'S, 144, imp. invite,' im. sub. la-

'Sede, 414, b.; A.S. laSian, to invite.
la-Slicha, 114, k. 148, d. 212, a. odious, loath-
some; A.S. laftlic.
laiSfte, 310, a. 426, b. abhorrence, diT~:e, evil;

A.S. la«.
lauhwen, 270, 320, 414, 424, to laugh; pr.

lauhweft, 132, 198, pr.p. lauhwinde, 230;

A.S. hlihan, id.
laz, 420, h. lace 1

1-leaded, 418, leaded; A.S. Ised, lead.
leafdi, 4, a lady; A.S. hlaefdig, id.
leane, 262, lean; A.S. hlaene, id.
i-leaned, 208, 314, lent; A.S. Isenan, to lend.
leapen, 236, to leap, spring up; pr. leapet), 224;

p. leop, 52; im. sub. leope, 140; pr. sub.

leape, 216; A.S. hleapan, to leap.
leareft, v. leren.
leas, 54, lost; v. leosen.
leas, 82, 320, a lie.

lease, 268,/afce, illusory; A.S. leas, id.
leasunge, 82, 424, lying, falsehood; A.S. leasung.
leate, 164, 338, late, lastly; A.S. hete.
leaten, 394, b. to leave, let go; A.S. ketan, id.
leaues, leaueiS, pr. leaveth; A.S. kefan, to leave.
leawede, 24, leawude, 412, secular, lay, laical;

A.S. leawed.
lebbeS, 210, live.
lecche, 164, b. catcheth ? v. lachte.
leche, 178, 182, 314, a physician; A.S. Izece.
lechecraft, 178, 370, the art of healing; A.S.

keccrseft.

lecnen, 330, 368, to heal, cure; A.S. laecnian.
leddre, 136, a ladder; A.S. hlaedre.
i-led, 210, related to; A.S. gehleoS, in harmony

with?
leden, 136, 302, 384, leodene, 130, 170, speech,

language; A S. laden.

ledeiS, 162, 346, leadeth; A.S. kedan, to lead.
lef, 102, imp. leave; A.S. kefan, to leave.
lefdi, 176, lady; pi. lefdies, 62, lefdischipe, 108.
leggen, 346, to lay; pr. legge, 346, lei«, 270,

288; p. leide, 366; imp. leie, 292; p.p. i-leid,

66, 258, 386; A.S. lecgan, id.
leien, 106, leie, 124, p. lay; licgan, to ly.
leie, 96, 328, sheltered, low, marshy,- A.S. lac,

luh; Sc. lee, lew, lown.

leie, 202, 296, d. leite, 306, flame; A.S. leg;

Sc. lowe.
leihtre, 212, 344, leihtren, 156, leihtres, 198,

laughter; A.S. hleahtor.
leinten, 70, 318, lent; A.S. lencten.
leiten, 202, to light up; leitende, 306, 356, blaz-
ing, flaming; A.S. leohtan, to lighten.
lenden, 280, loins; Isl. lend; G. lende; Sc. lends,
lene, 368, lean; A.S. hkene.
lenen, 248, to lend; A.S. Ionian,
leodene, v. leden.
leof, 250, 352, dear, agreeable.
leoflich, 90, 152, 258, lovely, dear, kindly; A.S.

leoflic.
leofmon,90, 108, lofmon, 288, leof, 380, a lover,

beloved; A.S. leof.
leome, 94, 92, c. light; A.S. leoma.
leome, 124, v. lome.
leones, 252, f. leans; pr. sub. leonie, 142; A.S.

hlynian, to lean.
leor, 64, 98, face, countenance, complexion; A.S.

hleor, id.
leorneden, 254, p. learned; imp. leorne, 108;

A.S. leornian, to learn.
leosen, 102, to lose; p. leas; A.S. leosan, id.
leoue, dear; leouere, 230, 430, dearer, more de-
sirable; leouest, 242, 416, dearest.
leouwe, 368, a couch, bed ; A.S. leag.
leprus, 148, leprous.
leren, 64, 108, 114, to learn, teach; pr. leareS,

64; im. lerede, 236; p. lerede, 130; p.p.

i-lered, 64, 66; A.S. Iseran, id.
lesce, 232, 308, less; A.S. tess.
lescuns, 22, lessons.
leste, lest.
leste, 90, serves, is serviceable; A.S. kestan; (r.

leisten.
i-lest, 120, i-leste"S, 320, pr. lasteth; p. i-leste,

320; A.S. Lrstan, to last, perform.
leswe, A.S. 94, meadow, pasture.
leswe, 100, imp. feed; A.S. laeswian, id.
let, 174, leadeth.
leten, 6, 8, 12, 102, 268, 424, to let, permit, leave

of, omit, cause; pr. let, 112; p. lette, 112, 366;

imp. lete«,42;p.p. 112,258, 422; A.S. ketan.
leten, 106, 176, 398, to esteem, value, judge; pr.

leteS, 130, let, 198,224, 412; pr. sub. lete,

338; A.S. ketan.
le'Ser, A.S. 324, 392, leather; i-leSered, 418,

provided until leather.
letten, 164, 352, 414, to prevent, hinder; pr. let,

14, letteS, 156; pr. sub. lette, 182; p.p. i-lette,

A.S. lettan, id.

letuarie, 370, an electuary; pi. letuaries, 226.
leue, 430, pr. sub, grant, permit.

454

GLOSSARIAL INDEX.

1-leuen, 224, to believe ; pr. i-leueS, 66, 318; imp.

i-lef, 266, i-leue$, 56, 268 ; pr. sub. i-leue,

224, 256; p. i-lefde, i-leuede, 266; A.S.

gelyfan, id.

leun, 120, 164, Hun, 164, a lion,
leuunge, 208, believing.
libben, 38, 136, 350, 414, to live; pr. HbbeS, 360;

pr.p. libbinde, 350; A.S. libban, id.
lich, 216, a dead body, corpse; A.S. lie.
licome, 4, 156, 258, licame, 378, the body; pi.

licomes, 106; A.S. lichama.
licomliche, 240, 300, licamliche, 262, bodily;

A.S. lichamlic.

licunge, A.S. 110, 27 '2, pleasure, desire.
licur, 166, liquor.

licwurSe, 120, 146, 150, 326, acceptable, merit-
ing love, or approbation; A.S. licwyrS.
lides, lide"5, 84, i. covers with a lid; p.p. i-lided, 58.
lif -holie, 346, of holy life.
liflode, 350, 352, 362, 380, course of life.
liggen, 4, 160, 418, to lie down, to recline; pr.

liggeS, 316, 360; pr. sub. ligge, 424; imp.

lie, 290; A.S. licgan, id.
Hgen, 12, lien, 68, 82, to lie, speak falsely; pr.

liest, 236, Heft, 68; pr. sub. lige, 142; A.S.

ligan, leogan.
liht, A.S. 220, 350, 428, ligM, not heavy, easy ;

com. lihture, 94.
lihten, 96, 132, 422, to alight, arrive, disburden;

pr. lihteft, 268; p. lihte, 112, a.; p.p. i-lihted,

356: A.S. lihtan, alihtan.
lihtliche, 392, 428, 430, lihtlie, 188, lightly,

easily, mildly; com. lihtluker, 254.
lihtleapes, 362, trifles; MS. Oxon. vili pretio.
like, 262, body, substance, semblance; com. likure,

more like.
liken, to be glad; pr. likeft, 246, is dtlighted;

A.S. lician.

likunge, 344, likunke, 360, pleasure, desire.
lim, A.S. 360, a limb, member, branch ; pi. limen,

110, 292, limes, 90, 122. 298, 342.
lim, A S. 226, lime, mortar.
i-limed, 226, 254, cemented; limunge, 138,./owi-

ing, union.
limpeS, 10, 50, 70. 158, 194, 302, 320, 342, 348,

352, 378, 412, 414, belongeth, applieth, con-

cerneth, relateth, happeneth; A.S. limpian, id.
1-lomp, 54, has happened; A.S. gelimpan, to

happen.

lippen, A.S. 106, 158, lips.
lire, 130, complexion, countenance; A.S. hleor;

Sc. lire, id.

liste, 220, 268, art, skill, subtlety.
liteS, 268, coloureth; Isl. lita, to colour ; Sc. lit,

f've, litster, a dyer.

li«, 254, lieth.

lift, Heft, 270, layeth, 338, applieth.

li«e, 428, gentle, mild; A.S. lift, id.

liftes, 262,joints, limbs, articles; A.S. li'S, Hoft.id.

litinge, 392, c. colouring, painting.

irSeliche, 96, 428, gently, softly; A.S. li-Selice.

liftere, 290, imp. beat; A.S. li'Sera, a sling made

of leather; P.E. to leather; Sc. id. to beat.
Hue, 152, 390, life; A.S. lif.
Hues, 390, life-time.
Hues, 132, c. [1. luues, loveth.~\
Huene'S, 104, 356, 388, food, nourishment; A.S.

lifene, livelihood.

Huene'S, 402 [1. liuened], provided food.
loaue, 168, lehat is left.
lode, 268, a load, burden; A.S. hlad, id.
lodliche, 50, 118, 418, foul, odious, hateful;

A.S. ladlic, id.
lodlichen, 256, to disfigure.
lodlukeste, 66, most vile, heinous.
lof, A.S. 104, praise.
lobe, 356, b. flame.
loken, 286, 338, 424, to look, wait for, observe,

see to; p. lokede, 98, c.; imp. loke, 354 ; p.p.

i-lokene, 104; A.S. locian, to look.
lokes, 152, gifts ; A.S. lac, a, gift.
lokunge, 102, 124, looking, observing; pi. lok-

inges, 6, 50, observances.
lomb, 304, a lamb; lombes, 66, lamb's; A.S.

lamb, id.
lome, 12, g. an instrument, tool, loom; pi. lomen,

384; A.S. loma.
lond-vuel, 360, epidemic disease.
lone, 202, 208, a loan; A S. kcne.
longunge, A.S. 190, weariness.
lore, A.S. 80, 198. 428, loare, 254, learning,

instruction, doctrine.
lorimers, 184, d. armourers.
lo"$, 168, 314, disagreeable, hateful, unwilling;

lo'Sest, 324, most hateful; A.S. la^S.
loftie, 324, p. sub. may loathe; A.S. IseifSan.
loiSre, 266, more hateful.
lo'Sest, 296, 322, 324, 426, most hateful.
loftleas, 188, 318, 362, innocent; A.S. laSleas.
loftnesse, 310, loathing; A.S. la'Sian.
louh, 400, low; louhnesse, 27 '8, meekness, humility.
louhschipe, 350, humiliation.
lour, 152, 262, lot behold, do only look; A.S. lo,

behold, huru, only.

lousse, lowse, 228, d. loose; Sc. louss, id.
lowudest, 190, didsl humble; L). leeghen, to

humble.

lowure, 198, 380, inferior.
lud, 210, lude, 152, 414, loud; A.S. hlud, lud,

luddure, 290, ludSre, louder,

GLOS3ARIAL INDEX.

455

lufferes, 256, g. lovers.
lufful, 222, full of love; A.S. lufe, love.
lufsum, 98, 130, 258, lovely, kind, endearing.
lufte, 212, 244, the sky, air; A.S. lyft; Sc. lift,

id.

lupes, 48, leaps, n.; A.S. hlyp, hleap.
lure, 58, 102, 202, 208, loss; pi. luren, 298;
• A.S. lore, lyre,
luste, 238, it pleased; me luste, I desired; A.S.

lustan, to wish, desire.
lustnen, 422, f. to listen,- p. lustede, i-lustnede,

82, b.; A.S. hlystan, gehlystan.
lut, 66, 70, 246, 428, lute, 102, a. 280, 380,
lutle, 342, 428, lutel, 74, 156, luttle, 258,
little, few; A.S. lyt, lytel.

lutes, 332, g. stoops; luteS, imp. bow down;
lutende, 426, bowing; A.S. lutan; Sc. to loot,
id.

lutewiht, 72, little; A.S. lyt, wiht, « thing.
luSer, 256, luSere, 66, 114, 226, 258, 424, evil,

bad, wicked, base; A.S. lySre, id.
lu'Serliche, 290, 324, badly, wickedly, severely;

A.S. lufierlice, id.
luue, love; A.S. lufe.
luue-eie, 428, reverence, love-fear; A.S. ege,

fear.

luuien, 206, to love; pr. luuest, 282, luuie$, 350,
370; p. luuede, 292; pr. sub. luuie; p.p.
i-luued; A.S. lufian, id.
luueliche, 428, affectionate, amiable.
luuewurfte, worthy of love.

madschipe, 122, f. madness.

make, 104, 114, 200, mate, match, comrade,

equal; A.S. maca; Sc. maik.
makien, 6, 192, to make; pr. make$, 224j p.

makede, 224 ; pr. sub. makie, 224 ; p.p.

i-maked, 328, 340.
manciple, 214, a purveyor.
mangen, 146, g. manges, 408, e.; A.S.mangian?

to trade, traffic, deal.

maregeuen, 30, d. morning gifts, marriage por-
tion.

maseliche, 272, stupidly.
niaten, 98, 344, to conquer, check-mate, defeat;

O.Fr. mater, matir.

mat, 382, confounded; O.Fr. mat, abattu.
maten, 10, mattresses; A.S. meatta.
maSeleS, 74, 88, 212, 214, pr. talketh; A.S.

ma'Selian, to speak, harangue.
ma'Selinde, 86, pr. p. prating, babbling.
maftelere, 88, m. maftelild, 88, a prating,

talkative person.

nmSelunge, 76, 80, talk, idle talking.
mawe, 370, stomach; A.S. maga.
me, 222, 254, we, one, men [used with an imper-
sonal verb],
meadluker, meaftluker, 238, c. mea'Sleasluker,

266, a. more importunately.
meal, 262, A.S. mael, a meal.
meaned, 48, g. v. menen.
mehe, meiSge, 76, e a kinswoman, v mowe.
mede, 80, 146, a reward; pi. meden, 160, g. ;

A.S. med.

medschipe, 148, madness.
meidehod, 392, meidenhod, 164, virginity; A.S.

msedenhad.
meidelure, 164, 204, loss of maiden honour;

A.S. maiden, lore.

mei, 74, 88, meih, 230, may; meihte, 294, might.
meister, 236, a master; O.Fr. maistre, id.
meistrie, 140, 236, 406, mesterie, 108, mastery;
victory; pi. meistres, 390, brave deeds; O.Fr.
maistrie. See also mester.
melten, 110 [1. melteden], p. melted; pr.

melted, 268; p.p. i-melt, 284; A.S. meltan.
i-membred, 420, ornamented f chequered f
menen, 274, 284, to moan, lament, complain;
pr. meneS, 98, 148, 196, 220, 376; p. mened,
224; mende, 64, 114, 158,260,362; meanede,
48, g.; mante, 64, a.; meingde, 326; mengde,
326, f. ; A.S. mienan, to moan, bemoan.
menen, 316, to mean; pr. mene, 116; A.S.

men an, mrenan.
menestraus, 84, jugglers ; O.Fr. menestreel,

minstrel, juggler.

menke, 100, 140,180,192, 276,352, menskc,
38, 312, 358, honour, grace, dignity; pi.
menken, 236; A.S. mennesc.
menskeful, 358, honourable.
menskelicbe, 316, gently, humanely; A.S. men-

nislice.

meoke, 158, meek, humble.
meoken, 276, to make meek, or humble; imp.

meokeS, 278.
meoseise, v. meseise.
mercer, Fr. 152, a merchant, mercer.
merke, 228, a mark; pi. merken, 364; A.S.

mearc, id.

meruwe, 378, tender; A.S. mearu, id.
meseise, 46, 108, 114, 162, 190, 416, meoseise,
220, 330, distress, trouble, discomfort, want,
poverty; O.Fr. mesaise, id.
messecos, 34, kiss of peace at the mass.
mease's, 268, saith mass; A.S. insessian.
meat, 318, 396, meste, 330, most, greatest.
mester, 72, 210, 344, 414, meister, 70, 212,
mestere, 212, pi. mesteres, 84, 216, office, em-

456

GLOSSARIAL INDEX.

ployment, business, art, trade; O.Fr. mester,
id.

mestling, 284, b. mixed metal f
metei, 10, f. mattresses.
mete'S, 232, measureth; A.S. metan.
meftful, 430, moderate.
me'Sfulliche, 414, d. moderately.
me'Slease, 96, 242, 244, 414, immoderate, im-
portunate, unintermitted, without measure ;
A.S. maeS, measure, laes, less.
metSleasliche, illimitably, unweariedly.
mid, with.

midleste, 370, in the midst.
mid-maregen, 24, a. mid-morwen, 428, the hour

of prime, or six o'clock in the morning.
migge, 402, 406, urine.
raihte, 234, power; pi. mihtes, 298.
milce, 30, 202, 334, 336, 428, -mercy, kindness;

A.S. mildse, miltse.
milcefule, 30, milsfule, 264, merciful.
mildeliche, 114, d. 136, 358, meekly, patiently.
min, 266, mine.
mirS, 132, d.
mirre, 372, myrrh.
miscweme'S, 182, displeaseth.
misdeiS, 284, pr. wrongeth, qffendeth; pr. sub.

misdo, 108; p.p. misdon, 98.
misgemed, 344, neglected.
mis-iherest, 296, nearest amiss.
mis-iteo'Seget, 208, having been dishonest in tith-
ing.

mis-itowene, 370, disordered, unruly.
misleue'S, 416, pr. pi. disbelieve; imp. misleue,

428; p.p. misleued, 416.

misliche, 4, 158, 180, 236, 306, 340, 412, va-
rious, diverse, indiscreet; A.S. inislic, unlike,
various.

misliken, 338, to displease.
mislikunge, 180, displeasing.
misnime'S, 46, pr. pi. mistake; s. 256; pr. sub.
misnime, 134; p.p. misnumene ; A.S. niman,
to take.
mis-note's, 130, abuseth; mis-notinge, abusing;

A.S. notian, to use.

mis-paie, pr. sub. displease; p.p. mis-i-paied, 198.
mis-sawe, 124, an injurious word.
mis-seiS, 34, 284, mis-siggeS, 284, pr. speaketh
evil, slandereth; pr. sub. mis-sigge, 108, 158;
p.p. mis-seid, 344.
misseS, 364, misseth; A.S. missian.
mistrowet, 68, d. mistrusted.
mistrum-mel, 262, mistune meal, 262, a. gruel.
mis-witen, 202, to neglect a trust or charge.
mixenne, 140, dunghill; A.S. mixen.
mo, 234, more.

moare, 54, 426, more, moreover, besides; A.S.

mare.

molden, 84, marks, description; A.S. meld,
mone, 64, 418, moaning, complaint.
moneiS, 218, month.
mong, 384, monglunge, 6, 384, mingling; A.S.

gemengan, to mingle.
mongle^, 338, mingleth.
monie, 200, many.
monglinde, 116, mingling.
moniuold, 176, moniuolde, 298, manifold.
moniuolden, 402, to multiply; A.S. manig-

fyldian.
monlich, 272, manly, vigorously; monluker, 422,

more vigorously.
monihwat, 352, many ways.
monne, 384, of men, g. pi.
monsleibt, 46, 210, manslaughter; A.S. slagan,

to slay.

morgiuen, morhgiuen, 94, morhgiue, 96, morn-
ing-gifts, special gifts, a marriage-portion;
A.S. morgan-gifu.
mot, A.S. 98, 348, moten, 298, 330, may,

must.

mowe, 76, kinswoman; A.S. meiS.
muchele, adj, 38, 40, great; mucheles, adv. 368,

much; A.S. mycel.
mucheleS, 182, 236, 296, muccles, 296, f. en.-

largeth, increaseth; A.S. myclian, id.
muchares, 150,mucheres, 150, e. skulking thieves;
miche, to hide one's self out of the. way. Cole,
Diet.
mudle'S, 296, f. apparently an error, for mucheleft,

q. v.

muhte. 354, 394, muhten, 262, might.
munde, 66, mind; A.S. mynd.
munedawes, 22, commemoration days; A.S.

munan, to remember.
munegen, 320, to remind, admonish; pr. munegetJ,

144, 116; A.S. myngian.

munegunge, 16, h. 26, 106, 136, 274, 306, 392,
commemoration,remembrance, admonition; A.S.
mynegunge.

munuch, 318, 340, a monk.
mure, 328, c. mere, a fen.
murie, 132, 390, merry, merrily; A.S. myrig.
niurnen, 310, to mourn; im. murnede, 366 ; A.S.

murnan, id.
muruhiSe, 132, 190, mirth, gladness; pi. muruh-

•Sen, 236, muruhSes, 376, joys; A.S. myrS. "**
mur^Sre, 278, murder.

murftredest, 310, didst murder; A.S. myriSrian.
mu^5, 64, mouth; mu'Sene, 102, of mouths: A.S.

mutS, mouth.
muwe,348,muwen, 4, mat/; A,S.magan,<o beable.

GLOSSARIAL INDEX.

457

muwlen, 344, to grow mouldy; p.p. mulede,
104, h.; Sc. moule, Ch. to grow mouldy.

nabbe'S, 358, ne habbe'S, pr. have not; pr. sub.

nabbe, 284, 342, ne habbe.
nanmore, 156, 380, no more.
nappeiS, 324, sleepeth; A.S. hnappian, to slumber.
naueS, 222, 228, 308, ne haueS, hath not;

nauest, 224, ne hauest.
neb, A.S. 58, 90, 98, 206, 286, 358, nebbe, 276,

330, face; pi. nebbes, 254.
nebschaft, 154, nebscheft, 94, 170, counter .nee;

A.S. neb,/ac€.

nechleche'S, 60, nechleache, neolachet, 60, 1.
cometh near; p. nechlechede, 260, drew nigh;
A S. nea-lseccan.
ned, 110, adj. forced.
neddre, 66, 82, a serpent; pi. neddren, 214;

A.S. nedre, nseddre
nede, ne heueJe, 364, had not; nefde, 314,

ne hefde, id.

nede-tippe, 338, extreme need; D. tip, end, point.
neden, 304, to compel, force ; pr. nedeS, 72; p.
nedde, 314; pr. sub. net, 338; p.p. ined, 72,
304; i-nedde, 338; A.S. nedan, id.
nedlunge, 190, necessarily; A.S. nedlunga.
neih, 60, 312, adj. near; A.S. neah.
neihen, 134, to come nigh, approach; p. neihede,

134; pr. sub. neihi, 84; A.S. neah, near.
neihlechunge, 196, 394, approach, nearness.
neiles, 114, nails; A.S naegel.
nelde, 184,-282, 324, 400, a needle; pi. nelden,

152.

nempnen, 84, f. nemmen, 318, to name; p.
nemde, 200; pr. sub. nempnie, 200; nemne,
340; p.p. i-nempned, 158, 200; A.S. nemnan,
to name.

nemmunge, 290, naming.
nenne, 96, none.

neode, 68, 108, 110, 314, need; pi. neoden, 246.
neorre, 388, nearer.
neorrento, 370, near to.
neotSere, 232, nether.
neose, 104, 200, 276, a nose; A.S. nese.
nep, 344, neppe, 214, a cup; A.S. nseppe.
nere, 336, 390, ne were, neren, 10, ne weren,

were not.
nert, 86, 276, ne ert, art not; neuede, 230, ne

heuede.

neruh, 144, 258, 378, neruwe, 156, 268, 378,
430, nearuwe, 352, narrow, strict; neruwure,
430, narrower; nerewest, 50, narrowest; A.S.
nearew.
neruhvSe, 378, narroirnff*.

CAMD. SOC. 3 N

neruhlice, 334, ±\±, frugally, strict! it.

nes, 112, 220, 356, ne wes, was not.

nesche, 134, 192, 272, 334, 353, nesshe, 378,

soft, mild, tender, indolent; A.S. nesc.
nested, 132, make nests; A.S. nistian, id.
nickeiS, 308, deny; Lat. negare? negat, MS. Oxon.
nie, 326, nige, 20, b. nine.
nie-Se, 236, nigeSe, 198, ninth.
niht-fuel, 142. night-bird.

nimunge, 38, 208. conception, taking, receiving.
nimen, to take; pr. nimeft, 6, 230; pr. sub. nime,
148; imp. nim, 324, nime'S, 78, 164, 376; p.
nam, nom, 230; p.p. knumen, 42, 112, 382,
414; A.S. niman.
nis, 352, ne wis, knows not.
nis, 4, 376, ne is, is not.
niiS, 404, malice.
niftfule, 404, malicious.

niuelen, 212, 240, to look gloomy ? A.S. niowul,
depressed, or, to beat with the fist? Sc. to nevel,
strike with the fist.
noblesce, O.Fr. 166, nobleness.
noces, Fr. 78, nuptials.
nocturne, 270, the early morning prayers at 3

o'clock, called in A.S. uhtsang.
nohwar, 134, nouwhare, 160, nowhere.
nolde, 96, ne wolde.
noldes, 390. ne woldes.
nomecu'Se, 334, famous, renowned.
nomeliche, 282, especially, namely.
nonesweis, 86, 102, 212, nowise, by no means.
nost, 100, ne west, nostu, 232, ne wost tu,knoK-

est thou not t

not, 326, 346, ne wot, knoweth not.
noten, 158, to note, observe well; imp. noati'S,

notieS, 232, a.; Fr. noter.
notien, 106, 114, 370, to use; pr. noteS, 172;

A.S. notian, id.
nouh, 256, ne ouh, ought not; pi. nowen, 380,

ne owen, ought not.
nouhtunge, 426, disparagement, contempt; A S.

noht.

noufter, 350, neither.
nofteleaa, 266, 378, nevertheless.
notSinc, 266, nothing.
nowiht, 144, 216, 316, nothing.
nu, A.S. 114, now .
nule, 308, ne wule, nulled, 364, ne wulleft, will

not.

nullich, 8, 56, 134, ne wule Ich, I mil not.
nunon, 270, presently.
nurice, 198, a nurse.
nurS, 92, a. ne yrti; A.S. yrh'S,/ear; " nuriS ne

hire kimeiS," fear cnmeth not to In r.
nuste, 218, 222, ne wuste. knrir not.

458

GLOSSARIAL INDEX.

nute, 330, 424, nc wute, nuteft, 194, ne wutefl.

do not notice.
nutten, 370, to use; A.S. neotan, to enjoy, use.

O, 186, one. ,

o, on, o luft, 212, o» the left, a sinistris, MS.

Oxon. o'Se, ofter, o'Sen, on the.
of-drawen, 392, to draw from; pr. of-draweft,

386, of-drahes, 258, a. of-draufrS, 258.
of-dred, 218, afraid.
of-earnen, to merit, earn; pr. of-earne'S, 194,

354; p. of-earnede, 160 , p.p. of-earned, 170,

182, 238; A.S. earnian.
offeren, 230, 254, to frighten; offered, 8, 266,

304, 336, afraid.

offerunges, 268, alarms; A.S. afseran, to terrify.
offingred, 404, hungry; A.S. of-hingrian, to hun-
ger.
of-gon, 390, to deserve, seek, win; pr. of-ge'S,

258 ; p.p. of-gon, 386; A.S. of-gan, to go off,

require.

of-seche'S, 232, seeketh out, searcheth.
of-serued, 172, b. 238, of-serueden, 236, deserved.
ofte-si^en, 418, oftentimes; A.S. oft-sift.
of-Jjunchen, to repent; pr. sub. of-J>unche, 118;

A.S. of-Jnncan-

of-J>unchung, 110, 200, 206, grieving, repenting.
of-Jmrst, 238, 240, thirsty; A.S. of-J>yrst.
of- token, 244, overtook.
ofture, 284, oftener.

of-urn, 398, e. speed; A.S. of-urnan, to run off.
oker, 202, okere, 326, usury; A.S. wocer, id.
okereS, 326, increaseth; A.S. eaca, wocer, usury.
oluhnen, 284, 416, to flatter, wheedle, caress;

p.p. i-oluhned, 180; A.S. olsecan, id.
oluhnunge, 192, 218, 244, olhtninge, 192, c.

Hatter>/, blandishment, coaxing; A.S. olsecung,

"id.
on, 308, 356, an, one; one, 152, 232, 278, 366,

408, alone, only.

on, 26, grace, favour; A.S. nrme, favour, permis-
sion, unnan, togrant, bestow; Isl. unan, favour.
onde, 104, 194, 196, 256, 274, g. ondes, 276,

282, envy, hatred.
onefent, 164; f. the same as ononde; Sc. ansnt,

sometimes written on-event.
oni, 112, any.
on-iunne, 346, I grant; A.S. ge-unnan, to give,

grant, an-ge-unnan ? whence also an-geonni,

346, e.

onlepi, 366, v. anlepi.
onlicnesse, 18, an image; A.S. anlicnes.
onlich, 152, 156, 196, lonely; A.S. senile,
onloftest, 200, most hateful.

onlukest, 90, solitary; A.S. anlaga, alone, senlic;
MS. Oxon. solitarius.

ononde, 6, 426, onont, 298, 374, as to, concern-
ing; Sc. anent.

onnesse, 12, sameness; A.S. annys.

onswerien, 94, 96, to answer; pr. onswerie'5, 54;
imp. onsware, 400, answerie, 56, answer; p.p.
i-onswerede, 54.

onrednesse, 12, 240, 250, unanimity, singleness
of mind.

ontenden, 92, 400, 402, 406, to kindle, inflame;
p.p. ontende, 426; A.S. ontendan, id.

ontendunge, 402, kindling.

ontfule, 212, 248, 408, envious.

onwil, onwille, 56, 198, 330, 400, desirous, earn-
est, wilful, self-willed; A.S. anwil, obstinate.

openluker, 8, more piainly; A.S. open, plain,
clear.

openen, 206, to open; pr. opened, 340; p.p.
i-opened, 242, 388, explained, opened; A.S.
openian, id.

ore, 26, 32, 80, 136, 316, 406, 430, grace, mercy,
pardon, favour; A.S. ar, aar, favour, power,
riches. Weber, Met. Romances, derives it
from Fr. heur, in the sense of bonheur. It
appears to be used in this sense, p. 208.

ord, A.S. 60, orde, 212, the edge, or point of a
weapon, a corner.

orn, 98, c. ran, 294; A.S. yrnan, to run.

orne, 108, g. ; in the text rendered weane, pain,
want.

ornure, 370, more careful; A.S. georn, id.

ortrowe'S, 382, confidently believe; A.S. ofer,
treowian.

ostrice, 132, b. an ostrich.

oten, 312, oats; A.S. aten.

o'Ses, 198, oaths.

o'Serhwat, 96, 168, something else; A.S. ofter,
other.

o'Serhule, oiSerhwule, ofterhwules, 180, 232,
268, 356, 378, at times, at any time, some-
times.

o'Serne, 404, other.

ou, 174, you.

oueral, 168, 372, 414, supreme, everywhere.

ouercumen, 198, to perform, accomplish, 116;
p.p. performed.

ouerdon, 286, to overdo.

ouergon, 238, to pass away, over, to surpass,
gain; pr. ouerge'S, 380, 394, ouergas, 258, a.
ouerga, 390, e. for of-gon in the text.

ouergulde'S, 182, gildeth; A.S. ofergildan.

ouerhowe, 196, 224, 234, 276, haughtiness, dis-
dain, presumption.

ouerkesten, 274, to overthrow.

GLOSSAlilAL INDEX.

4o9

ouerladen, 368, partly emptied ; A.S. (Jfer,

hladan, to draw out water, to empty.
ouermete, 296, immoderately.
ouerspredde, 54, overspread.
ouerswufte, 368, 408, exceedingly. •
ouertrust, presumption.
ouertrusti, 334, presumptuous.
ouertrusten. 332, to le too confident.
oueruor'5, 288, gone too far.
ouerurn, 398, speed; A.S. oferyrnan, to run ojifr,

out-run. I

ouerturne'S, 356, revolve.

ouerworpen, 142, overwhelm; A.S. oferweorpan.
ouerwei'S, 386, outweiglis; A.S. ofer, over, wegan,

to weigh.
ouh, 152, 156, 398, ouhte, 256, ouhtest, 406,

ought; pi. owen, 68, ouhten, 326; A.S. agan, |

to owe.

ouhwar, 60, anywhere; A.S. ow-hwaer.
ouh wider, 172, any whither.
ouhte, 1, 390, ought, owned, possessed; A.S.

agan, to owe, possess.

our, 104, ouwer, 106, ower, 64, owur, 190, your.
out, 198, 212, 296, 338, 416, anything.
owune, 302, 340, one's own.

packes, 166, packs; D. pak, a pack.

paien, 108, 318, paigen, to please, satisfy, pay;
pr. paiet), 216; p. paide, 290; pr. sub. paie,
6; p.p. i-paied, 44, 124, 186, 198, 282, 290;
O.Fr. paer.

Parais, 66, 356, paradise.

parlurs, (58, parlour's.

parti, 406, pr. sub. depart; Pr. parte, id.

pa'Sere'S, 2l4,poketh; probably of the same origin
as D. poteren, to poke, search. Perhaps it is
from A.S. pe'S'Sian, to tread, make a path.
This, in some measure, corresponds with the
MS. Oxon. where it is, " se in eis bulneat, eos
palpat, et planat."

peche, 256 [pilche?], a garment.

peintunge, 392, painting.

peinture, 242, a picture.

peis, O.Fr. 166, 172, peace.

pellican, 118, a pelican.

peoddare, 66, a pedlar; Sc. pedder, pether, tra-
velling merchant. Jamieson derives it from
pedarius; in Du Cange, " nudis ambulans
pedibus;" but this is rather the description of
a Romish pilgrim. Forby, with greater pro-
bability, derives it from ped, in the Norfolk
dialect, a covered pannier, used for carrying
wares to market.

peolien, 86, to pillage, peel; A.S. pull ian ? to pull.

pigges, 204, pigs.

picken, 84, c. to pick.

pilche-clout, 212, v. note a in p. 212.

pilche, 362, a cloak, or mantle of fur; A.S. pylca.

pileken, 84, pilken, 86, to pluck ? A.S. pluccian,

id.

pilien, 86, g. v. peolien.
pilewin, 84, c. v. peolien.
piment, 404, balsam.

pine, A.S. 114, 306, 358, pain; pi. pinen, 360.
pinful, 356, painful,

pinen, 216, to punish; pr. pineS, 360, pr. sub.
pinie, 306, torment, inflict pain; p.p. i-pined,
114, 262, 366; A.S. pinan, gepined.
pinunge, A.S. 368, 372, pain, pining, giving

pain.
pinsunge, 368, c. pinsinges, pinsunges, 372, b.

pain, pains.

piot, 88, o. magpie; Sc. pyot.
pistle, 350, epistle.

pitaunce, 114, 260, 412, a pittance, food of a

choicer kind, used in religious houses as an

indulgence, on holidays and special occasions;

Lat. pietancia.

place, 358, lists, inclosed place where tournaments

are held.

pleien, 94, 212,424, to play; pr. pleieS, 212,

plaie'S, 230; p. pleiede, 318; A.S. plegian, id.

pleie, 344, pleowe, 184, pleouwe, 318, ploge,

184, b. play; A.S. plega, id.
ploh, 384, b. a plough.
plokin, pilien, 86, g. pluck, pillage.
i-pluht, 208, 310, plighted; A.S. plihtan.
ponewes, 124, pence.
Powel, 162, Paul.

prechur, 160, a preacher; Fr. precheur.
i-preised, 144, praised; Isl. pris, jiraise; (Jr.

preisen, to praise.

preon, 84, a prickle, a pin; Isl. prion, id.
prelaz, 10, prelates.

preost, 318, 340, priest; pi. preostes, 346.
preouen, 390, 408, to prove; p.p. i-preoued, 236;

O.Fr. prover, id.; A.S. profian, id.
preofunge, 160, proof.
pricches, 60, stings.

pricke, 228, a point, jot; A.S. pricca, id.
prikie'8,244, pr. pricketh, goadeth; pr.p. prikinde,

134, pricki ng, inciting; A.S. priccian, id.
prickiunge, 234, 282, pricking, stinging, stimu-
lating.

pris, 392, price.
to-proke'S, 204, pr. inciteth to; pr. sub. prokic,

in rife; A.S. priccian; Sc. to prog, to incite.
prokiunge, 266, incitement, instigation; pi. pro-
kunges, 294.

460

GLOSSAKIAL INDEX.

prude, 140, 194, 280, pride.

pruden, 232, b. to become proud.

prut, 248, 276, proud.

prudest, 296, provdest.

psalm -wuruhte, 78, 134, 400. psalmist.

puf, 254, a puff; pi. puffes, 178.

puffen, 27?, 426, to puff, Mow; pr. puffefl, 210;

p. pufte, 266; pr. sub. puffe, 124.
pulten, 366, to nbour.d, pulte«, 366.
pultunge, 366, a rebounding.
pundeft, 72, punt, 72, 418, puinde, 72, d. 418, a.

pr. shutteth up, impoundeth; p.p. i-pund, 128,

pent up; A.S. pyndan.
purgatorie, 126, 228.
purses, 168, 420, Fr. bourse, a purse.
put, 58, 116, 196, putte, 116, a well, pit; A.S.

pytt, id.

puten, 116, to put; pr. sub. pute, 92.
pu'Seres, 214, c. D. poteren, to stir up.

quaer, 282, o book.

quarreaus, 62, bolts [quarrels] shot from a cross-
bow; Fr. carreaux.

queme, 26, please; A.S. cweman, to please.
quic, ne queft, 122, c. moved not, nor spoke.
quicshipe, 150, quickness.
quiderie, 56, presumption, self-conceit; O.Fr.

cuidereau.
ragget, 284, a. ragged, rough, jagged; A.S.

h raced.

raikinde, 140, b. raking, straying; A.S.raecende?
rafter, 190, rather.

raftlicbe, 422, g. quickly; A.S. hrafte, id.
read, 6, 198, advice, counsel; pi. reade, 268,

counsels; A.S. rsed.
reade, 24, pr. advise; A.S. raedan.
readesmon, 224, an adviser.
read, 112, 152, 288, red.
i-readed, 356, 402, reddened.
reafte, 224, readily; A.S. hrse'Se, id.
readiliche, 344, readliche, 422, readily, qu-ickly;

A.S. readlice.

reafen, a raven; gen. reafnes, 84; A.S. rsefen, id.
ream, 110, d. A.S. hream, wailing.
reame, 72, imp. hinder, interrupt; A.S. hrem-

man, id.

reauares, 150, robbers; A.S. reafre, id.
reauen, 396, reaue, reauin, 68, g. to rob, steal;

pr. reauefl, 286, 300, reaues, 96, h.; A.S.

reafian, id.
reawe, 336, row.
recchol1!, 188, reacheS, 188, i. pr. reacheth; imp.

recheS, 338; A.S. neccean.

reccheS, 104, p. rouliU-, 60, recked, cared for;

recche, 104, d. reck, care for; A.S. reccan, id.

reccheiS, 164, raketh, rangeth about; pr. p. rec-

chinde, 140; Isl. reika, vagari.
rechles, 216, 376, reches, S1Q, frankincense; A.S.

recels, id.

reclus, 378, shut up; Fr. reclus.
recoilen, 294, to drive back; Fr. reculer, id.
recorden, 256, to repeat, recite; Fr. recorder,
red, A.S. 66, 178, advice, counsel.
reden, 244, 286, 344, 428, to readi pr. rede'S,
244, 268, readeS, 430, ret, 170; imp. rede'S,
430; p.p. i-red, 66, c.; A.S. redan, id.
redunge, 240, 286, reading.
reflac, 202, 208, rapine, robbery.
regibbeth, 138, kicketh; O.Fr. regibeir, to kick.
rein, 246, rain.

reine, 98, b. pr. sub. rain; A.S. renian, to rain.
relef, 168, alms, relief; O.Fr. relief, id.
remft, 152, calleth, crieth; p. remde, 106, g.
242, 326, d. cried out, lamented; p.p. i-remd,
1, importuned; A.S. hreman, to cry, weep.
renge'S, 164, goeth about, rangeth f
i-rend, 148, 150, rent, torn; A.S. rendan, to

rend.
renten, 168, rents, revenues; A.S. rent; Fr. rente,

rent.

reoufulnesse, 368, compassion.
reounesse, 144, b. regret, grief, sorrow; A.S.

hreownes.

reo'Ser, 140, a. an ox; A.S. hreoftor.
reouSe, 54, 150, 238, 290, 304, pity, grief,

calamity; A.S. hreowan, to repent, grieve.
reou'Sfule, 116, 222, 326, compassionate, lament-
able.
repen, ropin, 128, a. to catch hold of, steal; A.S.

rypan, to pluck, pick, pull.

reping, roping, 314, h. searching, extorting, draw-
ing out.
resede, 326, g. was in a passion, violent; A.S.

rese, violence.
reuen, 84, e. a raven.
riche, 40, 208, 362, a kingdom; A.S. rice,
riden, 216, to ride; pr. p. ridinde, 216, riding.
ridlen, 234, ridli, 234, e. to riddle, sift.
rihte, 286, 332, judgment, 348, right, straight,

adj.
rihte'S, 1, 410, directeth; p.p. i-riht, 364, set up;

A.S. rihtan, to direct, make straight.
rihtwise, 286, righteous.
rihtwisnesse, 304, justice; A.S. rihtwisnes.
rikelot, 88, a magpie.
rikenares, 214, accountants.
rikenen, 210, 330, to give account, to reckon;
A.S. reccean.

GLOSSAKIAL INDEX.

461

rimen, 128, c.

rinde, 148, 150, the rind, lurk; A.S. rind, id.

rindleas, 150, without bark.

rinen, 128, c. to touch, lay hold of; pr. ri

320; imp. rin, 408; A.S. hrinan, id.
rinunge, 408, touching; A.S. hrinung.
ring, A.S. 420, a ring.
ringinde, 140, ranging, roving; A.S. ring, a

circle I

riote, 198, route, way. purpose ? Fr. route ? ~
ris, 100, twigs, boughs; A.S. hris.
riwle, 1, 410, pi. riwlen, 410, a rule.
riwle'S, 1, ruleth.
rixleS, 80, 164, a. 248, 374, ruleth, governeth;

A.S. rixian.

rixlunge, 248, rule, dominion.
robbares, 334, robbers.

robbeiS, 286, robbeth; p.p. i-robbed, 150, 'robbed.
rode, 26, the cross.
roden-takne, 20, the sign of the cross; A.S. r6d-

tacon.

rode-stef, the holyrood, cross
rondes, 148, 150, staves; Sc. rungs; P.E. rungs,
the round steps of a ladder. Holloway's Diet,
ronke, 268, e. rank, strong, proud; A.S. ranc.
ropes, ropeiS, 330, c. crieth; D. roepen, to cry, call.
rote, 204, 416, a root.
i-roted, 386, rooted.

rotien, 116, 274, to rot, fester; p. rotede, 256;
pr. sub. rotie, 352; p.p. i-roted, 106, roted, 84,
rotede, 216, rotin, roteS, 84, d. ; A.S. rotian, id.
roue, 152, a. roof; A.S. rof, id.
rouble, 60, v. recche'S.

i-rud, 392, a. freed; A.S. hreddan, to free, rid.
rude, nidi, 330, ruddy, blushing.
i-ruded, 50, 332, 356, reddened; A.S. readian,

to redden.

ruchge, rube, 182, e. rough; ruhure, 284, rougher.
rug, 264, 294, rugge, 418, the back; A.S. hryg.
mine, 178, b. synonymous with rinen, q. v.
ruken, 266, to get on the back, to mount.
ruken, 214, to rake together.
rukelen, 214, 406, to heap up; pr. ruckeleft,

214; A.S. hreac, o rick, heap; Sc. to rickle.
rune, 74, talk, mystery, council; pi. runes, 96,

154; A.S. run, id.

rungen, ruugge, 316, a. to wring; A.S. wringan.
rungen up, 22, a. to stand up; rung up, 290,

rouse thyself.
rusten, 344, to rust; i-rusted, 160, rusted; A.S.

rustian, id.

rule, 350, road, way, route; Fr. route,
rule, 99, m. company, host, army, rout. Milton,

Comus, 542.
ruwe, 120, 184, rough, roughness; A.S. hruh, id.

sacreS, 268, cvnsecrateth; Fr. sacrer.

sabraz, 364, a medicinal drink.

sahe, sage, 56, k. 164, c. a saying, word; A.S.

sagu, id.
sale, v. siggen.

sakelease, 68, sakles, 116, b. 362, e. innocent,
A.S. sacleas, quiet, peaceable; Sc. sacless,
saikless, id.

saluz, 388, salvation; Fr. salut, id.
salm, 290, a psalm.
Salmwurhte, 256, Psalmist.
sarre, 112, 236, 292, sorer; A.S. sar, sore.
salue, 282, a remedy; pi. saluen, 226, 240.
salue, 370, ointment.
i-salued, 274, remedied.
saulene, 182, f. of souls.
sauuaciun, 242, salvation.
sauuen, 98, to save.
sauur, 102, 138, 232, 376, savour, delight; O.Kr.

savor.

sauter, 220, 292, 334, the psalter.
sawe, 98, 108, 256, 360, a saying, speech, rumour;

A.S. sagu, id.
scale. 334, c. v. scoale.
scapeloris, 424, c. scapularies.
schaldinde, 246, scalding.
schale, skale, 214, i. a bowl.
schamel, 166, f. a stool, footstool, bench; A.S.

scamul, id.

schandle, 380, schaundle, 108, evil speaking.
scharne, 106, k. scorn.

scharpschipe, 380, a..sharpness; A.S.scea.rf,sharp.
scheaden, 270, to separate; A.S. sceadan, id.
scheadewe, 242, 364, 366, a shadow; A.S.

sceaduw, id.
scheakeles, 94, shackles, limits; A.S. sceacul, a

shackle.

scheape, 424, shape, n.
scheapes, 362, d. skips.

scheapien, to shape; imp. schepieiS, 420; p.p.
i-scheaped, 200; A.S. sceapan, gesceapan, to
shape.

scheawen, 154, to shew; pr. scheawe'S, 154, 344,
s/ieweth, revealeth; p. scheawede, 154, 250;
imp. scheau, 90, 98, 292; p.p. i-scheawed,
112, 154, 230; A.S. sceawian, to shew.
scheauware, 90, a mirror; A.S. sceawere.
scheauwinges, 268, appearances; A.S. sceawuug,

a sight.

sckecheS, 390, seeketh; A.S. gesecan.
scheden, 344, to drop, spill, shed, pour; pr.
schede'5, 166; p. shede, 420. a.; pr. sub.
schet, 320, be pottred out; imp. sched, 320,
schet, 266, d. 420; p.p. i-sched, 402; A.S.
scedan, to shed.

462

GLO88ARIAL INDEX.

schedunge, 262, shedding, n.

scheken, 344, to shake; pr. schekeS, 60, 240;

pr. p. schekinde. 60; A.S. sceacan, id.
schelchine, 12, 390, a slave, drudge, scullion;

A.S. sceale, a servant.
schelde, 252, 392, a shield.
schenden. 816, to shame, confound, defeat, destroy,

pr. schent, 298 ; imp. schend, 266 ; p.p.

i-schend, 248, 296, 298; A.S. scendan, id.
schendful, 112, 158, 200, g. 322, 356, shameful,

ignominious, reproachful.

schendfuliche, 316, 400, reproachfully, disgrace-
fully.

schendfulnesse, 322, vileness.
schendlac, 106, 322, 356, schendlakes, 188,

disgrace, infamy, ignominy, derision.
schene, 98, 398, fair, beautiful, bright; comp.

schennure, 246, schenre, 100, 324, 352, 362;

A.S. scinan, to shine, scean, shone; G. schon.
scheomel, 166, f. a stool, footstool; A.S. scamel.
scheome, 60, scheomen, 108, shame.
scheomen, 312, to be ashamed; A.S. sceomian, id.
scheoineful, 302, bashful, as/Mmed.
scheomeleas, 170, shameless; A.S. sceamleas, id.
scheomeliche, 366, ignominiously .
scheon, 362, shoes; A.S. sceon; Sc. shoon.
scheoinde, 16, shoeing, putting on shoes; A.S.

sceoian, to shoe.

scheortliche, 308, 410, briefly; sceortlic, id.
scheote'S, 150, scheot, 60, pr. shoots; scheotunge,

60, shooting, n.; scute, 60, schute, 62, shot, n.;

A.S. sceotan, to shoot.
scheouh. 242, shy; G. scheu, id.
scher, 272, the groin, secret parts; A.S. scaru,

id.
scheunche'S, schuntes, 242, d. shies, shrinks;

scheunchinde, 242, d. shying, shrinking; A.S.

scunian, to shun.
schil, 204, the mind, v. skile.
schilden, 82, 366, to shield, defend; pr. schilt,

392: pr. sub. i-schilde, 84 ; A.S. scyldan, id.
schillings, 398, d. shillings.
schindle'S, 186, b. spurneth; A.S. scendan ? to

spurn.
schinetS, 246, pr. shineth; pr.p. schininde, 224;

A.S. scinan.
schir, 1, 144, 246, 382, clear, pure, sheer, sincere;

A.S. scir, id.

schire, 308, a shire, county, region; A.S. scire, id.
8chire"$, 384, purifieth.
schirliche, purely, 154, solely.
schirnesse, 386, 406, pureness.
schirches, 418, n. of the church, v. chirche.
schiue, 416, a. a slice, piece; Isl. skifa ; Sc.

shive, id.

scholde, 332, should.

schone, 420, shoes.

schonken, 258, legs; A.S. scanca, the shank.

schop, 138, made, created; A.S. sceapan, to make.

schorn, 106, 108, 344, scorn, scornful ; D.

scheme, id.

scheme's, 248, scorneth.
schornunge, 200, scorning.
schrapien, 116, 344, to scrape, erase, scratch; pr.

schrepeS, 186, 344; p.p. i-schrapede, 82, d.;

screopan, id.

schreaden, 416, schraden, 416, a. shreds, frag-
ments; A.S. screade, a shred.
schrift, A.S. 4, 298, 300, 302, 303, 304, 308, 314,

confession, a confessor; g. scarifies, 6, 418.
schrift-feder, 316, 340, a father confessor.
schriuen, 340, 344, 426, to confess, receive con-
fession; pr. schriue'S, 314; p. schrof, 68;

pr. sub. scbriue, 344; imp. schrif, 266; p.p.

i-schriuen, 332, 412; A.S. scrifan, id.
schriuinges, 268, f. acts of confession.
schrude, 300, a garment; A.S. scrud.
schraden. 214, 412, 414, to clothe; pr. schrude'S,

260; p. schrudde, 302; p.p. i-schrud, 66,

166,260; A.S. scrydan, id.
schuchteth, schutten, 312, d. get rid, shut of;

A.S. sceadan ? v. schuncheS.
schucke, 316, 326, the devil; A.S. scucca, id.
schuldi, 206, guilty.
schuleiS, 212, scowleth.
schulle, 296, skull.
schunche'S, 312, pr. pi. drive away; pr. sub.

schunche, 380, slink away; Sc. to shank away,

to send away peremptorily any one whom it is

desirous to get rid of; A.S. sceanca, the sJuink,

legs?

schuntes, d. v. 242, scheunche'S.
schuniea, 82, 86, to shun, avoid; p. schuneden,

286; pr. sub. schunie, 92; A.S. scunian, id.
schuppare, 138, schuppinde, 260, the Creator;

A.S. sceapan, to create.
schurge, 418, a scourge.; Fr. escourgee, id.
schurte'S, 422, imp. divert; Sc. to shurt; G.

scherzen, id.

schutte'S, 96, imp. shut; A.S. scyttan.
schuueft, 314, pr. shoveth, shoveleth; p.p. i-

schuuen, 316; A.S. sceofan, to shove, thrust.
sckucke [1. schucke], the devil; A.S. scucca.
sclattes, sletteft, 212, b. hang down, as a dog its

ears.

scoale, 214, schale, skale, 214, i. a bowl.
scotten, 348, 360, to share; pr. schotteS, 348;

A.S. sceotan, to expend money in common.
scragen, 4, d. scraggy, lean, skin and /tout,

rugged.

GLOSSAKIAL INDEX.

463

scratteS, 186, b. scratcheth; P.E. to scrat, to

scrape together.

scrowe, 42, 284, a scroll, book.
i-sealed, 388, sealed.
sec, 330, sucked.
sec, 176, 370, seke, 370, sick; com. seccure, 46,

more sick; A.S. seoc, id.
sechen, 164, 318, 350, to seek; pr. seeheS, 274,

324. 358; p. souhte, 130, 318; pr. sub. seche,

234; imp. s. sech, 102; pi. seche'S, 342; p**.

sechinde, 152; p.p. i-souht, 314; A.S. sedni,

to seek.
secli, 50, pr. sub. fall sick; A.S. sseclian, to

sicken.

secnesse, 112, 360, sicknese; A.S. seocnes, id.
secne^, 368, sickeneth.
sedole? 12.

see, 230, a lake, sea; G. see, a late.
sege, 238, a throne.
seihte, 250, 256, seihtness, 25, 120, seihness,

426, peace.
seihtni, 28 [1. seihtnien], to lereconciled, at peace;

pr. seihtneS, 374; p.p. i-seihtned, 336; A.S.

sehtian, to reconcile.
seim, 412, lard.
seke ,330, 364, sick.
selcu'Se, 8, 360, strange, uncommon; A.S. seld-

cu'S, seldom known.
seldcene, 78, 80, seldom, rarely happening; A.S.

seld, seldom, ceniian, to bring forth.
selde, 72, seldom.
seldhwonne, 428, seldom.
seldspeche, 76, taciturnity,
seli, 64, 108, 352, i-seli, 50, 182, blessed, good,

happy; A.S. selig, id.
seliliche, 184, happy.
BeluhSe, 354, 398, i-seluhSe, 282, happiness;

A.S. gesEerSe, id.
semblaunt, 90, 128, 416, appearance, shew; Fr.

semblant.

semen, 180, f. seem; semde, 112, b. seemed.
senden, 422, to send; pr. sent, 246, 256, seint,
192; pr. sub. sende, 416; imp. sende'S,
246.

seolk, 420, silk; A.S. seolc.
seoluer, 152, seolure, 398, silver.
i-seon, 92, 188, i-seonne, 92, to see; pr. i-seo'S,
196, isihiS, 6, 422, isihst, 178; p. i-seih, 166,
272, i-seien, 190; pr. sub. i-seo, 348, 352;
p. sub. i-seie, 242; p.p. i-seien, 92; A.S. ge-
seon, id.

seoruwe, 190, 354, sorrow; A.S. sorg, sorb, id.
seoruwen, 308, to be sorry.

seoruhful, 110, sorrowful, comp. seoruhfulure,
308; A.S. sorhful.

seoruhfulliche, 400, sorrowfully; A.S. sorblice.
seo'5'Sen, 146, 284, since, afterwards; A.S.

seo'S'San.

seoue, 236, 324, seven; seoue'Se, 382, seventh.
seouwen, to sew; imp. seouwe'S, 420 ; p.p.

i-seouwed, 200; A.S. siowian, id.
seruie, 6 [1. seruien], to serve; pr. serue^S, 422.
sette, 358, a sitting, seat.

setten, 274, to set, plant, settle, subside; pr.
setteft, 32; p. sette, 270; p.p. i-set, 254, 378;
i-sette, 412, 416, 428; A.S. settan, id.
sevvid, 88, f. shewed; A.S. sceawian, to shew.
shede, 420, a. lost, injured; Sc. skaithed; A.S.

sceaftan, to hurt.

shene, 10, bright; A.S. scinan, to shine.
shwuche, 318, such.
sibbe, 204, kindred, related by blood; Sc. sib;

A.S. sib, id.
sic, 176, sik, 178, sick.
sides, 398, shekels.
siden, A.S. 392, sides.

sigaldren, 208, sigaldrie, 208, c. sorcery, divina-
tion; MS. Oxon. sortilegia.
i-sigge, 172, ich sigge, I say.
siggen, 24, 346, 426, to say, recite; pr. siggetS,
22, 24, sei«, 182, 358, 376, 382, 408, seist,
408; p. seide, 72, 224, 352; pr. sub. sigge,
8, 20, 120, saie, 120, b.; imp. siggeS, 18,
262, 346, seie, 238, 352; pp. i-seid, 182,
274, 374; A.S. seggan, id.
sih-Se, 52, 90, 94, pi. sihSen, 94, sight; A.S.

gesiht, id.

i-sih'S, 8, sighs, strains; A.S. si can, to sob, sigh.
BikeS, 32, sikes, 284, pi. n. sighs; A.S. siccet, a

sigh.

sike, 32, 112, 394, sick; A.S. seoc.
siker, 60, 102, 158, 256, 266, 424, safe, sure,

trusty, surely; Sc. sicker; G. sicher.
sikerliche, 352, 364, surely, securely.
sikernesse, 342, security.
sikerure, 164, more secure.
singen, 44, 424, to sing; pr. singe"5; pr. p.

singinde, 424.

sitten, 22, 266, 358, tc sit; pr. sit, 332; p. sete,
238; pi. seten, 258; pr. sub. site, 290, sitte,
358; A.S. sittan, id.
si-Sen, A.S. 18,76, 160, 236, times.
sker, 136, clear, free, secure; com. skerre, 314,

350; A.S. scir, pure.
skeren, 308, to acquit, free, clear.
skerre, 242, d. shy, startled, frightened; Sc.
skairy, a skairy horse, one that easily takes
fright; E. to scare.

skil, 306, skile, 206, 228, 270, 272, 306, schil,
204, reason, the mind; g. skiles, 204, 288,

464

GLOSSARIAL INDEX.

294, 346, skiles gettunge, the mind's consent;
Sw. skal, reason, argument.
skirmen, 212, to skirmish, fence, strike; pr. skir-
meS, 212; MS. Oxon. impungit; Fr. escrimer,
to fence, tilt.

skulkin, 400, b. to skulk, slink away.
skurgen, 258, scourges.
slakien, 134, to slacken, cease, become remiss; A.S.

slacian, id.
sleatetS, 212. 334, sleeteth, aims at, hangs down

his ears, like a dog in pursuit of game,
slean, 138, slenne, 130, to slay; pr. sleaft, 118,
210, 252, slayeth; p. slouh, 118, 136, 298,
336; pi. slowen, 270, 366, slew; imp. slea,
206, sle«, 266, e. ; p.p. isleiene, 118, 156;
A.S. slean, slagan, to slay.

slepen, 238, 270, 272, to sleep; pr. sloped, 212;
p. slepte, 270, sleptest, 238; pr. p. slepinde,
224.

slep, 212, a sleeper.
slepie, 272, sleepy.
sleuen, 56, sleeves; A.S. slief, sleeve.
slibbri, 74, e. slippery; A.S. slipur, id.
sliddri, 74, 252, slippery; A.S. slidan, to slide.
sliddrunge, 252, sliding, slippery,
sliden, 252, to slide; pr. slit, slides; A.S. slidan, id.
slim, 276, slime.

slouhSe, 144, 194, 252, sloth; A.S. slaw, slow.
slowe, 212, a. sluggard; slouh, 258, slow, in-
dolent.

sluggi, 258, sluggish.

slummi, 258, slothful, lazy ; A.S. slimig, muddy.
smech, 94, 276, 376, taste; A.S. smsec, id.
smecchen, 324, to taste; p. smeihte, 106, 114,
238, smachte, 114, e.; p.p. i-smecched, 92,
94; A.S. smseccan, to taste.
smecchunge, 64, 104, tasting.
smechleas, 138, 376, tasteless.
smel, smele, 314, 324, small; A.S. smsel, id.
smel, 104, 106, smell; pi. smelles, 104.
smellen, to smell; pr. p. smellinde, 340.
smeorten, 238, to smart; pr. smeorte'5, 326 ; A.S.

smeortan.

smeortunge, 294, smarting.
smeoftien, 284, to work as a smith; pr. smeo'Se'5,

52, smiftes, 52, g. ; A.S. smiftian, id.
srne'Se, 1, smooth.
sme'Sen, 4, to make smooth; sme'Se'S, 4, 184,

maketh smooth; A.S. sme'Sian.
smitare, 156, smiter; A.S. smitan, to strike.
smiten, 366, 408, to smite, strike, dart; pr. smit,

94; A.S. smitan.

smi'S, 78, a carpenter, smith; A.S. smitan.
smi'5'Se, 284, smithy.
i-smoked, 316, tasted, touched ; A.S. smsecan.

smurien, 372, 378, to anoint; pr. smurieft, 244;

A.S. smyrian, id.

smuriles, 372, ointments; A.S. smyrels, id.
smurftre, 272, smoulder, smoke; A.S. smoran.
snakere'S, 380, pr. cometh in a sneaking and
hypocritical manner; pr. p. snakerinde, 290;
A.S. snican, to sneak, creep; snaca, a snake.
sneasin, snesen, 212, f. to strike through, pierce;

A.S. snas, a spit.
sneates, sneatres, 82, f. good advice; A.S. snoter,

wise, prudent.
snecchen, 324, to snatch.
sol, 324, foul, dirty; A.S. sol, soil,Jllth.
some, 426, concord; A.S. som, id.
somed, 88, 254, 308, 372, 388, together, at the

same time, tinited.
somentale, 426, a. concord; A.S. somen, somed,

together, tale, speech.
somlich, 94, semlich, 94, i. seemly, proper; G.

ziemlich, id.

isompned, 186, joined; A.S. sotnnian, to assemble.
somrednesse, 254, concord, unanimity ; A.S.

samrade, id.

sond, 402, sand; A.S. sand, id.
sonde, 104, 126, 184, 190, 272, 368, a mes-
senger, anything sent, a sending; pi. sonden,
246, 388.
sondesmon, 190, 256, a messenger, ambassador;

pi. sondesmen, 388.
sone, 422, soon; A.S. sona, id. com. sonre, 58,

266, sooner.
i-sonted, 350, sainted, made saints; O.Fr. saintir,

id.

sopare, 152, a seller of soap, a pedlar.
sope, soap; A.S. sape; Sc. sape, saip.
sor, 354, 376, pain, anxiety; A.S. sorg.
sore, 272, sorrow, contrition.
sori, 282, sorie, 384, sorry, unhappy; com.

soriure, 310, aup. sorest, 382, most sorrowful.
soriliche, 224, 354, painfully; A.S. sarlice,

swarlice.
sot, 336,/ooZM.

so«, A.S. 138, 302, true; softes, 102, adv. truly.
softfest, A.S. 26, ever true.
so'Sliche, 12, 240, 242, truly, really, certainly;

A.S. so'Slice, id.

sotschipe, 362, 422,/o%; A.S. sotscipe.
sparien, 416, to spare; p.p. i-spared, i-sparet,
364, d. i-spareded [1. i-spared], 364; A.S.
sparian, id.

spat, 104, e. a spot, stain.
spatie, 104, g. stained, spotted; A.S. spaetan, to

spit.

speches, speckes, 288, b. specks; A.S. specca, «
speck.

GLOSSARIAL, INDEX.

465

speche, 82, 98, 100, speech, speaking.

speken, 72, 74, 98, to speak; pr. speke«, 82, 88,

100; p. spec, 78, 272; p.p. i-spoken; pr. sub.

speke, 104; A.S. specan, id.
spekeful, 100, prating; A.S. spsecan, to speak.
speleS, 170, 300, 284, 372, speaketh, meaneth;

A.S. spellian, to speak, tell, relate.
spelles, 120, stories; A.S. spell, a story, tale.
spellunge, A.S. 64, 104, discourse, speaking, m*
spense, 350, expense.
speowen, 240, 346, to vomit, pr. speowe'S; A.S.

speowian, id.

sperclinde, 34, glowing; A.S. spserc, a spark.
speren, 80, g. to spar; pr. spared, sperres, 70, g.

shutteth, sparreth; A.S. sparran, to shut.
spet, 240, spetteiS, 78, spitteth; p. spette, 106;

imp. spi, 310, spit; A.S. spittan, to spit.
spitel staf, sputel stef, 384, a. spade I
spitel vuel, 148, leprosy.
sprengeiS, 16, imp. sprinkle; p.p. i-spreinde, 92,

i-sprengde, 92, b. spread, dispersed; A.S.

sprengan, to sprinkle, disperse.
spreoue, 248, trial, proof.
spret,_98, spreads; p.p. i-spredde, 230, i-spred,

390, extended, spread; A.S. sprajdan, to spread.
sprintles, 276, twigs; M.S. Oxon. ramusculi.
sprutte'S, 86, sprouteth; A.S. spry tan.
spotle, 288, spittle.

spotluuge, 188, spitting; A.S. spatlung, id.
spurnen,188, to stumble; pr. spurned, 186; A.S.

spurnan, id.

spuse, 98, a spouse, bride; Fr. epouse.
spuse-bruche, 56, adultery.
sput, 196, b. speeds, urges I A.S. spedan; G.

spuden, sputen, to speed.
i-stald, 6, instituted, established; A.S. sta'Selian,

to establish.
stalen, 354, arms, or sides of a ladder; A.S.

sUelg.
stalewarde, 272, stout, firm, steady; A.S. stal-

ferhSe, id.

stalewardliche, 80, 344, stoutly, firmly, reso-
lutely.

stamin, 418, a kind of shirt.
stat, 204, state, condition.
staSelwurtSe, 272, b. steady.
steaue, 292, a staf; A.S. staef.
stefne, 75, 82, 120, 126, 162, 236, 366, 414, a

voice; A.S. stefn, id.
istefned, 310, established; A.S. stefnian.
steire, 284, 352, step, degree; A.S. staeger.
steken, bisteken, 62, to shut; p.p. i-stekene, 50;

Sc. to steek, id.
.stel, 160, steel; A.S. style,
stenede, 1 22, stoned.

stenh, 84, stunch, 104, 216, a stench; A.S.

stenc.
steorc, 132, a stork [1. strucciou, ostrice, 132, b.] ;

A.S. store, a stork, struts, an ostrich.
steorc-naked, 260, stark naked; A.S. sterc, stearc,

stark.
steorueft, 222, pr. dieth; p. sterf, 360, 366; p.p.

i-storuen, 308, a-storuen, 310; A.S. steorfan,

to die.

sterne, 218, sturne, 366, stern; A.S. stearn.
stert-bwule, 336, an instant, the last fleeting

moments; A.S. steort, stert, the tail, extreme

point, hwile, time, horula.
steuene, 160, a voice; A.S. stefn.
stiche, 110, 282, 326, 370, a stitch, sharp pain;

A.S. slice.

i-sticched, 424, a. A.S. gesticced, stuck, pierced.
sticke, 370, spoon; A.S. sticca.
stien, 40, 356, 362, 364, to ascend; pr. stihS,

p. stein, 250; p.p. i-stien, 400; A.S. stigan,

to ascend.
istihd, 424, raised [pierced ? A.S. stician]; A.S.

stigan, to ascend.
stint?, 272, stabs; stihten, 272, stabbed; A.S.

stician, to stab, stick.
stikeiS, 214, haunteth.
stille, A.S. 116, silent.
stilled, 186, A.S. stillan, to still.
stilliche, 82, silently; A S. stillice.
stilSe, 156, silence; A.S. stillan, to still.
stingeS, 82, 208, pr. stingeth; imp. stink, 230,

sting, 230, b. ; pr. p. stinginde, 82, stinc-

ginde, 294; A.S. stingan, to sting.
stinken, 86, to stink, give forth or smell an odour

of any kind; pr. stinke^S, 84; p. stone, 326,

stong, stank, 230; pi. stunken, 230; pr. sub.

i-stincke'S ; im. sub. stunken, 86 ; pr. p.

stinkinde, 84, 164,216; A.S. stencan, to smell.
stiward, 386, a steward.
stod-mere, 316, stud-mare, brood-mare.
stol, 166, stool; A.S. st61.
stolde, 8, established; A.S. sta'Selian, to settle.
stonden, 266, to stand; pr. stonst, 236, stont,

266, stondeS, 366; p. stod, 352, 370; A.S.

standan, id.
stonene, 378, of stone.
storien, 154, d. histories.
strapeles, 420, drawers?
strea, 295, 324, straw; A.S. streaw.
streamden, 188, e. streamed, flowed ; A.S.

streamian.
streccheiS, 378, pr. stretcheth, exlendeth ; p.

streihte, 280; imp. strik, 408; p.p. i-streiht,

362, 390; A.S. streccan, to stretch.
strenden [1. stremden], 188, e. streamed, floired.

<*AMI>. SOC.

3o

466

GLOSSARIAL INDEX.

strencftes, 270, stronghold*.

strengest, 280, strongest.

strengre, 326, more difficult.

strenfte'S, 140, strengthened.

strenfte, 140, strenc'Se, 280, strength.

streones, 208, 210, 234, progeny; A.S. strynan,

to beget, procreate.
streone'S, 234, 278, begetteth, conceiveth, giveth

birth; p.p. i-streoned, 66, 210; A.S. streonan,

strynan, to beget.

strete, 104, street, road; A.S. straet.
strik, 408, stretch, extend, v. strecche'S.
strof, 398, strove.
stronge, 112, 362, strict, severe, austere; A.S.

strong, streng.

stronglukest, 218, most strongly.
struccion, 132, b. an ostrich.
struct!, 294, f. destroyeth; pi. struien; A.S.

strudan, to ravage.
struginde, 136, g. being racked, tormented ? A.S.

streccan, to stretch.

strunden, strundes, 188, e. streams; A.S. strand ?
i-struped, 148, g. stripped, peeled; D. stroopen,

to peel.
strusteft [1. trusted], 380, trusteth; A.S. trywian,

to trust.

strusti [1. trusti], 66, 266, confiding.
sturieiS [1. struieiS], 294, destroy.
stucchenes, 14, 298, 342, 412, sections, parts;

A.S. stye, a piece.
studefest, 302, studeuest, 340, steadfast; A.S.

staadfaest.
stude, 4, 68, 250, 316, 410, a place; pi. studen,

136, 144, Z^, places; ine stude, instead; A.S.

styde, a place.

studeuestliche, 162, constantly.
studesta'Selfestnesse, 6, steadfast continuance in a

place.

studeS, 142, stut, 142, i. steadieth, giveth sup-
port to.

stunche, 216, v. stenh.
stunde, 68, 190, 240, 310, an hour, time; A.S.

stund, ill.

stunt, 202, stands still; A.S. stynt, standeth.
stunten, stutten, 72, f. to stop, stint, restrain;

A.S. stintan, id.

sturbinge, 154, tumult, disturbance; A.S. styrian.
i-Bturbed, 428, disturbed.
sturien, 130, 268, 306, 422, to move, be moved,

bestir, disturb; pr. stureft, 82, 296, sturieS,

198, 332,404; imp. sture, 290; pr.p. sturi-

inde, 152; A.S. styran, styrian, id.
sturiunge, 188, a shaking, moving; pi. sturiunges,

294, emotions.
•turne, 268, 304, 366, 428, stem; A.S. stearne.

stutten, 42, a, 72, f. to stop, check, stand; pr.

stutte'S, 350, b.

succurs, 244, sukurs, 386, aid, help.
suffre, 328, imp. suffer.
suheiS, suhe'Se, 208, a. ensueth.
suhiende, 428, k, sounding, loud; Sc. sough, a

sound, as that made by the wind, a rumour.
suilede, 158, i-suiled, 160, i-suled, 396, soiled,

polluted; A.S. sylian, to soil, defile.
sulement, Fr. 266, only.
sullen, 148, 190, 396, 398, to sell; pr. sulleS,

398; p. solde, 398; imp. sule, 290; A.S.

sylian, to sell.

sulue, 328, self; A.S. sylf, seolf.
suluh, 384, a plough; A.S. sulh, id.
sumdel, 18, 116, 212, 216, somewhat, somewhere;

A.S. sum, dael.
sumehwule, 390, sometimes.
Bummechere, 216, 336, 408, somewhat, some-
time.
sunderlepes, 90, c. separately; A.S. synderlyp,

peculiar.
sunderliche, 90, 302, separately; A.S. sunder,

separate.
sundren, 270, to separate, differ; pr. sundreft,

426; p. sundrede, 414; p.p. i-sundred, 252,

412; A.S. syndrian, id. ; Sc. to synder.
sune, 426, son.
sunegen, 304, 306, to commit sin; pr. sunegest,

1, sunege'S, 428; p. sunegede, 118, sunegude,

224; pr. sub. sunegie, 58, sunege, 302; p.p.

i-suneged, 306; A.S. syngian, id.
sunegunge, 52, sinning.
sunendei, 412, Sunday.
sunne, 118, 302, 312, sin; pi. sunnen, 304;

A.S. synne.

surre, sourer; A.S. sur, sour.
sutare, 324, shoemaker; A.S. sutere; Sc. sutar.
sutel, 154, 208, 362, manifest; A.S. sutol.
suteliche, 112, plainly; A.S. swutelice.
sutelie, 154, 382, pr. sub. may be manifest; p.p.

i-suteled, 8, 154; A.S. sutelian, to make clear,

manifest.
suti, 228, base, foul; MS. Oxon. turpis; A.S.

soot, soot.

suuel, 192; A.S. sufel, opsonium.
suwe, 204, a swine; A.S. sugu.
suweft, 208, ensueth; MS. Oxon. sequatur.
suwie, 306, sigh; A.S. seofian, to sigh.
suwinde, 256, secretly whispered; A.S. swugian,

to be silent; Sc. sough, a whisper, rumour.
suwinde, 428, vehement; A.S. swogende, sound-
ing, raging.
swalm, 274, e. inflammation; A.S. swselan, to

burn.

GLOSSARIAL INDEX.

467

swar, sware, 344, swearing; A.S. swerian, to

swear.
swarte, 304, 306, black; swarture, 284, blacker;

A.S. sweart, id.
swat, 104, e. sweat; swati, 104, g. sweaty; A.S.

swatig, id.
sweamen, 312, 330, 398, to grieve, vex, displease:

pr. sweameS, 404, sweame, sweme, 312, se.
swefne, 224, a dream; swefnes, 268, dreamt'

A.S. swefn, a dream.

sweinde, 280, swung; A.S. swengan, to swing.
swel, 274, inflammation, v. swalm.
swenchen, 134, 230, to swinge, beat, afflict; imp.

sweng, 290, swench, 290, d.; A.S. swencan,

swingan, id.

swenges, 80, 318, 374, casts, violent efforts, temp-
tations; A.S. swing, a scourge, whip.
sweore, 392, the neck; A.S. sweora, id.
swerien, 70, to swear; pr. swere'5, 98, 198; p.p.

i-sworen, 96; A.S. swerian, id
swet, pr. sweatelh, p. swetfe, 110, 360; A.S.

swsetan, to sweat.
swete, 312, sweet, v. swote.
sweteliohe, 264, 430, kindly, gently.
swiftschipe, 398, swiftness.
awihende, 70, d. v. swi'Swike.
swike. 98, 222, 236, 272, a traitor, deceiver,

cheat; A.S. swica, id.
swikele, 180, 268, fraudulent, deceitful; com.

swikelure, 180, more deceitful.
swine, A.S. 94, 110, 220, swincke, 306, swinke,

220, 382, pi. swinkes, 240; labour, toil.
swinken, to labour; pr. swinke'S, 130, 382 ;

p. swonc, 110, 258, 430, swanc, swong, 230 g.;

pr. p. swinkinde, 260; p.p. i-swunken, 404,

416; A.S. swincan, id.
swincfule, 292, 360, toilsome.
i-swipt, 228, 252, swept; A.S. swapan, to sweep.
swire, 58, the neck; A.S swira.
swrSe, A.S. 236, quickly, very, greatly.
swi'Swike, 70, swihende wike, swiwike, 70, d.

the holy week, the great week; A.S. swift, great,

weoc, week.

swoke, 236, b. a traitor, deceiver, v. swike.
swopeS, 314, sweepeth.
i-sworen, 96, sworn; A.S. gesworen, id.
swot, 110, 360, sweat; swoti, 104, sicealy; A.S.

swat, sweat.
swote, 80, 116, swete, 116, 238, sweet; swote,

238, sweetly; A.S. swot, swet, id.
swotnesse, 80, 92, sweetness; A.S. swetnes.
swowinde, 288, swooning, fainting; A.S. aswu-

nan, to swoon.
swuc, 112, swuch, 312, swuche, 84, 188, 208,

such; A.S. swulc, id.

swuchne, 96, 312, such, of such kind, qu.? swuch

kunne.

swulne, 382, such, such a one.
swufte, 430, very, greatly, strongly, quickly; coin.

swuftere, 92, 266, 336, swufture, 182.
sykelunge, 82, g. manifestly an error for fike-

lunge, q.v.

tad den, 214, toads; A.S. taden, id.

tale, A.S. 64, 66, 68, 104, 280, 316, 424, talk,

conversation, account, estimation, a tale; pi.

224, tales.

tale, 316, number, v. tel

talie, 356, pr. speak; A.S. talian, to speak, com-
pute.

tauh, 394, though.

i-tawed, 418, tawed; A.S. tawian, to taw, pre-
pare, or dress leather.
team, A.S. 336, offspring, progeny; pi. teames,

216, 288.
techen, 210, 422, to teach; pr. teche'5, 220, 428,

tekefte, 50; p. tauhte, 54, teihte, 158; p.p.

i-teiht, 170, 308; A.S. tsecan, to teach.
i-teied, 14, 254, tied, connected; A.S. tian, to

tie.

teie"5, 332, drawetli; A.S. teon, to pull, draw.
teile, 198, 254, a tail; i-teiled, 206, having a

tail; A.S. tsegel, a tail.
teken, 78, g. 170, 174, to add; imp. teke, 78,

106, 140, 156, add, )>er teken, moreover; A.S.

to-eacan, to join, add to.
tel, 372, number, n.
tellen, 154, to tell, number, account, estimate; pr.

telle, 356, tellest, 100, telleS, 154, 170, 200,

234, 252, 254, 256, 356; imp. tel, 42, tele,

42, c.; p.p. told, 356, i-told, 198, 352, 354;

A.S. tellan, id.
tellunge, 170, account, estimation, reckoning;

pi. teolunges, 208.
temien, 138, to tame, subdue; p. sub. temede,

176; A.S. temian, id.
temen, to generate, give birth to, bring forth;

pr. terneS, 220, 288, 308; A.S. teman, id.
tempti, 228, pr. sub. tempt; imp. temple, 228;

p.p. i-tented, 228, 230, 234; Fr. tenter, to

tempt, try.
tende, 296, pr. sub. kindle; A.S. tendan, to

kindle.

tendre, Fr. 112, tender; sup. tendrust, 112.
teo, 256, the.
teone, 114, 184, 188, 192, 236, 428, pain,

vexation, suffering, wrong, reproach ; A.S.

teona, id.

468

GLOSSARIAL INDEX.

teone'5, 118, pr. pi. molest, anger; A.S. teonan,

to molest, anger.
teonne, 278, then.
i-teoSeged, 2$, tithed, paid tithes; A.S. teoftian,

to tithe.

tep, 296, imp, tap, hit, pat; Fr. taper, to tap.
tet, 88, 236, that.
te-teren, 84, to tear in pieces; pr. tetere'S, 362;

A.S. to-teran, id.
left, 236, 288, teeth, \. toft,
bafunge, 334, 1. consent; A.S. bafian, to consent.
base, 16, h. these.
bauh, 6, 418, though, although, however; A.S.

beh, |> -ali, id.
be, pron. thee.
be, }>en, bene, the.
J>eau, 88, 278, virtue, benefit; pi. beavres, 158, a.

200, 240, 276, 300, virtues, morals, good

deeds; g. pi. beawene, 278; A.S. beaw, id.
J>eaufule, 422, moral, edifying.
beawe, 184, dew; A.S. deaw, id.
benchen, 204, to t/tink; pr. bencheS, 192; p.

bouhte, 266; imp. benc, 184, bencheS, 186,

200; p.p. i-bouht, 164, thought ; A.S. bencan,

id.
beo, 114, 230, feoa, 314, then, when, the, that,

they; A.S. ba, then, until, when, as.
beode, 250, a people, country; A.S. beod.
beof, A.S. 174, a thief; pi, >eoues, 174, 292.
beofte, 208, beofSe, 202, 382, theft; A.S.

beofS.

beonne, 240, then.
beoneward, 294, thence aiaay.
J>eos, these.
beosternesse, 142, 146, 352, darkness; A.S.

beosternys, id.

beostretJ, 94,darkeneth; A.S. beostrian, to darken.
beoteft, 120, hotcleth; A.S. J>eotan, to howl, to

blow a horn; Sc. to toot,
beoudome, 32, 218, bondage, thraldom; A.S.

beudom, id.

beowe, A.S. 372, a servant, bond-servant.
ber, 160, there, where, when, the, to the, that, to

that; A.S. baer, id.
berbi, 302, thereby.
J>erf, 192, 294, 316, 346, needeth; A.S. bearfian,

to need.

bereuore, 362, therfore,for that cause.
berinne, 352, therein, in that.
bertec, 188, add thereto; A.S. J>erto ece.
>eruppe, 100, 1 60, 270, 352, 372, above, before,

heretofore.

tes, this, of the, of this.
J>esne, 136, 342, this one, this peculiar.
)>et, 274, that, which, the, that which.

Hcke, 382, thick, 104, 104, g.foul, close, airless;

A.S. J>ic.

Jndeward, 222, 384, thitherward.
J>ilke, 68, b. the same; A.S. J>yle. t>oet ylca, id.
)»ine, thine.
H 114, 218, 236, 260, 328, 374, J>oa, 78, 322,

then, when; A.S. J>a, id.
)>o, A.S. 340, clay, earth; G. thon, id.
i-)>ohtet, 210, a. disposed in mind.
Hien, 6, 126, c. 134, 158, 220, 238, 284,

i-J>olien, 122, 228, to endure, suffer, bear; pr.

Bone's, 188, 190, 384, ^olest, 284; p. )*>lede,

122, 188, 248; pr. sub. }>olie, 352, i-J>olede,

122; A.S. |>olian, geftolian, id.
)>olemode, 118, 1 58, patient; A.S. bolem6d.
>olemodnesse, 8, 158, 284, patience; A.S. bole-

modnes.

bone, A.S. 404, thanks.
bone, A.S. 222, a thought, wish, mind.
i-Jjoncked, 222, disposed in mind.
boncken, 122, to thank; pr. sub. bonke, 256;

imp. J'onke'S, 430; A.S. bancian, to tfiank.
]>oiigede, 362, having thongs; A.S. bwong, a

thong.
bornes, 134, thorns; g. pi. bornene, of thorns;

.borni, thorny; A.S. born.
breate«, 320, pr. threateneth; p. brette, 366;

imp. J>reate'$, 266, threaten; p.p. i-^rat, com-
pelled, by threats; A S. breatian, to threaten,

compel.
breattene,J>reottene,234,</a'rt«e%; A.S. breottyne,

id.

breatunge, A.S. 156, 366, threatening.
)>rel, 356, 370, a thrall, bond-servant; pi. brelles,

130,172; A.S. brtel, id.
}>reosche, 306, pr. sub. beat, scourge: p.p. i-bros-

chen, 186; A.S. brescian, to thrash.
breote, 304, throat; A.S. brote, id.
breouold, 250, threefold; A.S. breofeald, id.
brest, 314, pr. rusheth, forceth away; pi. J>resten,

220, b.; A.S. bristian, to act boldly.
bridde, 116, third.
)ries, 324, thrice.
brile, 26, v. bnrlen.

browunge, A.S. 372, agony, death-struggle.
bruh, A.S. 378, a trough, stone coffin; Sc.

throuch.

brunc, 114 [1. drunc], a drink; A.S. drine.
brumnesse, 8, 160, the holy Trinity; A.S. brynes.
brunge, 154, 160, a throng; A.S. brang.
brunge'S, 252, pr. pi. tfirong, crowd; A.S. bringan,

to press, crowd.

bucke, 326, a malicious trick; G. tiicke, id.
buften, 4, 6, 12, h. 420, f. buftin, 390, a. a /,«„>'-

maid, servant; A.S. by wen, id.

GLOSSARIAL INDEX.

469

J>uhte, seemed, v. Jmnchen.

buhte, n. 98, thought, mind; *A.S. J>encan, to tfiink.

Jmldeliche, 106, 158, patiently; A.S. J>jldelic,

patient.

Jmilich, 8, b. the like; A.S. Jjyllic, id.
J>ume, 18, the t/iumb; A.S. Jnima, id.
)>unchen, 122, 278, (mnche, 136, to seem; pr.

JmncheiS, 38, 98, 100, 114, 122, 126, 138,

148, 158, 192, 222, 238, 242, 268, 374, 416;

p. Jmhte, 112, 118, 148; pr. sub. Jmnche, 98,

100, 176; imp. Jmnche, 162, 358; A.S. Hncan,
•Jjyncan, to appear, seem,.
Jninne, 144, thin, small; A.S. J>yn.
)>urfte, 336, v. Jniruen.
Jmrhseon, 50, to see through.
Jnirl, Jmrle, 48, 344, a window; pi. Jmrles, 50,

116, 292, windows, cavities; A.S. J>yrl, id.
Jmrlen, 392, to pierce, perforate, thirl; pr. Jmrle'S,

220, 246, 272; p. pi. Jmrleden, 292; imp.

J>rile, 26; p.p. i-Jmrled, 390, 398; A.S. tyrlian,

to bore, pierce, perforate. '
J>urlunge, 166, c. 396, a piercing, penetrating;

A.S. byrelunge, id.
J>urse, 280, a giant, the devil; A.S. J>yrs, a giant,

hobgoblin.
burst, 114, thirst.

j>urste, 188, thirsted; A.S. byrstan, to thirst.
Jmrfte, }>urte, 172, k. various readings of Jmrve,

v. Jniruen.
J>uruen, 6, to need, want; p. burfte, 336; pr. sub.

Jmrue, 172, 228; A.S. J>earfan, id.
)>uruh, 302, 400, by, through; A.S. }>urh, id.;

Lincolnshire dialect, thurf.
Jmruhut, 330, through, quite through.
Jmsendes, 336, thousands.
bwa.'-touer, 402, J>wertouer, 82, across, directly

contrary, contumacious; A.S. J>weor, contrary,

perverse.

l>yrs, A.S. 280, a. a giant, spectre.
ticchenes, 100, kids; A.S. ticcenes, id.
i-tidde, 152, happened, 202, may happen; A.S.

getidan, to happen.
tide, 20, 22, time, season of prayer; pi. tiden,

342; A.S. tid, time; G. gelt, id.
tiffung, 420, a. finery in dress.
tihefte mis, teoutSen mis, 208, d. pay tithes im-
properly.

tildes, tilde'S, 334, a. prepare, v. tillen.
tillen, 334, tilien, 384, to till, prepare, cultivate,

toil; pr. tileS, 78; p. tiled, 404; p.p. i-tiled,

78; A.S. tilian, id.
tilSe, 78, tillage, cultivation.
tilunge, 296, tilling, culture.
tildunge, 278, a pitfall, hidden trap; A.S. tyld-

syle, a booth, tent; Sc. to tyld, to cover.

timbrin, 12, to build up, prepare, promote; p.p.

i-timbred; A.S. timbrian, to build.
timbrunge, A.S. 124, building up, advancement.
tindes, 354, staves; A.S. tindas, tines.
tine, 104, Jnne, thine.
tisse, 20, t/iis; A.S. Hs.
i-tit, 186, happens, betides, v. i-tidde.
tiftinge, 88, ti'Singes, 172, 424, tidings; A.S.

tt an, to happen.

tittes, 330, 362, 368, paps; A.S. tit, titt, id.
to, 120, too.
to-beot, 106, strucL:
to-berste'S, 254, brealceth; A.S. to-berstan, to

break, burst.
to-blowen, 122, blown up; A.S. blawan, to

blow.
to-bollen, 122, 282, i-bollen, l2Z,inflated, excited,

displeased; A.S. bolgen; p.p. of belgan, to be

angry, displeased; bolne, to swell. Ch.
to-breakeS, 164, breaJceth; to-broken, 164, 342,

broken; A.S. to-brecan, to break.
toe, 52, 1. drew; A.S. teon, to pull, draw.
to-cheowe'S, 202, cheweth; A.S. to-ceowan, to

chew.

tocne, 106, 316, a sign, token; A.S. tacen, id.
to-dealen, 186, to divide, separate; pr. sub.

to-deale,186; imp. to-deale, 254, to-dele, 332;

p.p. to-dealed, 254, 298, to-deled, 220, 412;

A.S. to-daelan, id.
to-dreuen, 254, to drive away, disperse; pr.

to-dreaueS, 298; imp. to-dref, 264; A.S. to-

draefan, to disperse.
to-dreuedliche, 320, desultorily.
to-fule-S, 380, defileth; A.S. tul,foul.
togederes, 354, together; A.S. togaedere, id.
to-geines, 268, 368, against.
toggen, 424, to tug, romp, toy; A.S. teogan, teon.
togging, 204, tugging; A.S. togung, id.
toggle, toggi, 424, d. tug, v. toggen.
to-giues, 268, forgive; A.S. to-gifan, to give to.
to-tagge, 318, 320, circumstance; pi. to-tagges,

316, 320, 332, b.
to-hurte'S, 426, strike against, are repelled; O.Fr.

hurter.

to-hwiiSered, 362, whirled about, racked, broken.
tol, A.S. 12. g. a tool, instrument.
told, i-told, v. tellen.
to-lime'S, 84, dismembereth; p.p. to-limed, 362;

A.S. lim, a limb.
toilet, 290, enticeth; p. tulde, 320; imp. tulle,

414; pr. p. tollinde, 50; Ch. tull, allure; P.E.

tole; Isl. tulka. id.

tollunge, 116, 204, an enticing, inviting, courting.
tommure, 144, more tame.
to-neodeiS, 418, is needed.

470

GLOSSAKIAL INDEX.

tor, 254, a. com. very tough; A.S. toh, tough.

i-torene, 364, torn.

to-rende'S, 362, rendeth; A.S. rendan, to rend.

torpelnesse, 322, whirl, instability.

torplen, 322, to fall down headlong, topple; pr.

torpleS, 324; p.p. torplet, 266, e., i-turpled,

266.

to-spret, 402, spread out; A.S. to-sprsedde.
to-swollen, 282, swollen; A.S. to-swellan, to swell

out.
to-tere'S, tetereS, pr. teareth; p.p. to-torene, 328,

362, tetore, 362, torn; A.S. to-teran, to tear

in pieces.
toten, 52, to look out, to peer; pr. toteiJ, 92;

pr. sub. totie; pr. p. totinde, 50, 100.
to$, 218, a tooth.
totilde, 102, peering , prying .
totinge, 52, totunge, 100, looking about, prying.
to-treden, 166, to trample upon, tread upon;

pr. to-tret, 122, 380; imp. to-tred, 294; p.p.

to-treden, 380; pr. p. to-tredinde, 170; A.S.

tredan, to tread.

to-tredunge, 380, a trampling upon.
to-trodde, 342, imp. trace out.
to-tweamde, 396, p. divided, separated; A.S.

to-twaeman, to separate.
to-twuned, 254, b. p.p. divided.
to-uleoten, 72, pr. sub. pi. flit, float; pr. p.

uleotinde, 46; A.S. fleotan, to float.
i-towen, 324, drawn; i-towune, 204, formed,

disciplined, taught, modest; A.S. teon, to draw,

draw out, form, teach, discipline.
to-uor-S, 294, too far.
to-uret, 202, gnaweth, corrodeth.
to-warpled, 322, cast down, shaken off; A.S. to-

werpan, to cast down.
to-weaued, 148, wafted away; A.S. wafian ? to

fluctuate.
to-went, 324, turneth over; A.S. to-wendan, to

turn over.

to-wundre, 390, grievously.
treden, treoden, 380, foot-prints.
treitre, 194, a betrayer; Fr. traitre.
treo. 392, treou, 254, 402, a tree, stick, wood;

pi. treon; A.S. treow, id.
treowe, 128, true.
treouliche, truly, faithfully.
treounesse, 294, truth, faithfulness.
treoweschipe, 8, truthfulness.
tristre, 332, tristren, 332, stations, where men

watch to intercept game in hunting.
triws, 286, a truce; pi. trou'Sen, 54.
troddeft, 232, traceth; A.S. trod, a track.
trodde, 380, trod.
trodes, 380, g, foot-marks.

trou'Se, 310, troth.

trublen, 268, to disturb; G. truben, to trouble.

trufles, 106, delusions; O.Fr. trufle, ruse, trom-

perie.
trugles, 106, c. delusions; probably from A.S.

trucian, to deceive.
trukeft, 356, pr. faileth, deceiveth; p. trukede,

230; pr. sub. trukie, 68, 234, 274, 428; A.S.

trucian, to fail, deceive, truck.
truleft, 106, d. beguileth.
trusseaus, 166, bundles; Fr. trousseaux, id.
trussen, 322, to bind in bundles, to pack; p.p.

i -trussed, 166, trussed; Fr. trousser, id.
A trtfkie, 408, pr. sub. truck, barter; A.S. trucian;

Fr. troquer, id.
trusti, 334, confident,
truwandise, 330, sturdy or fraudulent begging;

O.Fr. truandie, imposture, fraud.
tuhten, 268, to chastise, correct, discipline; pr.

tukeS, 316, 380; pr. sub. tukie, 346; imp.

tuc, 316; p.p. i-tuht, 184, 218, i-tuked, 366,

390; A.S. tucian, to punish, chastise.
tulle, tulde, v. tolleS.
tunen, 62, 80, to shut, stop up, fence round;

pr. tuneiJ, 94, 96, bituneS, 94; imp. tun, 104;

A.S. tynan, id.; P.E. toon, to stop up.
tune, 418, a town; A.S. tun, id.
tunge, 78, the tongue; tungen, 410, tongues;

A.S. tunga, the tongue.
tunne, A.S. 214, a tun.
tur, A.S. 226, 228, a tower; gen. tures, 372;

pi. tures, 228.
turn, 280, a stratagem, trick; pi. turnes, 78,

wiles; Fr. tour, a trick.
turnement, 390.
turnes, 132, g. turneth; pr. sub. turne, 340;

p.p. i-turnd, 8, 26, 372, 426, i-turnt, 26, a.;

pr. p. turninde, 356; A.S. tyrnan, to turn,

refer.

i-turpled, 266, v. torplen.
tus, 238, thus.

tutel, 212, the mouth, lips; pi. tuteles, 80.
tutele-S, 212, 422, talketh, tattleth, telleth; pr. p.

tutelinde, 106, tattling, twattling.
tuxes, 280, tusks; A.S. tux, tusc, a tusk.
tweamen, 252, b. to divide, separate; A.S.

twaeman, id.
twie, 36, 412, tweien, 20, 308, twies, 70, 324,

twicei A.S. tuwa, id.

tweire, 406, gen. of two; A.S..twegra, id.
twinnen, 252, b. 332, 396, to divide, separate;

p.p. i-twinned, 254, b.; A.S. twa, two.
twinnunge, 396, separation.
tyld, 278, c. a hidden snare; Sc. to tyld, to

cover.

GLOSSARIAL INDEX.

471

val, 326, a fall.

valewetS, 132, fadeth; A.S. fealwian, to grow

yellow.
uallen, 372, to fall, to cause to fall; pr. uallest,

340, ualleft, 96, 198, 220, 298, 320, 350,

failed, 348; p. ueol, 226, 260, 366, feol, 280;

pr. sub. ueolle, 226, falle, 280. 336, ualle,

252; p.p. i-ueollen, 270, i-uallen, 58, 226,

i-uollen, 370; pr. p. uallinde, 280, 286; A.S.

feallan, id.

uallest, 3±0,fallesti p. ueol, 366, fell.
vals, 344, valse, false, 130, false.
ualse, 228, pr. sub. fail, prove treacherous ;

pr. p. valsinde, 72.
vare-5, 120, uare«, 166, 344, fareth, goeth; p.p.

i-uaren, 366; A.S. faran, to go.
uaumpez, 420, vamps.
uawenunge, 290, fawning.
uch, 14, a. uh, 4, b. 8, c. each.
ue, 270, d. we.

uechchen, 368, to fetch, bring; A.S. feccan, id.
ueden, 414, to feed; pr. uedeft, 198; pr. sub.

ueden, 150; imp. ved, 100; p.p. i-ued, 206;

A.S. fedan, id.

uederen, 132, feathers ; A.S. fae'Ser, a feather.
ueien, 396, to join; pr. ueieft, 78; p.p. i-ueied,

26, 90, 138, 302, 308, 336, joined; A.S.

fegan, id.
ueiles, 420, veils.
uein, 192, fain; faegen, id.
ueirne, 236, fair, beautiful; A.S. fseger, id.
veiunge, 78, joining.
uel, 102, in-Ill1, 120, a skin; pi. ueiles, felles,

418; A.S. fel, a tkin.
ueld, 102, a field, an open country, pasture;

A.S. fold, id.
i-uelen, 232, to feel; pr. veleiS, i-veleS, 178,

feeleth; pr. sub. i-vele, 60; p.p. i-veled, 92,

felt; A.S. felan, to feel.
veiunge, 110, 114, 116, feeling.
ueng, 52, began, took.
uenie, venie, 46, 258, 426, humble supplication,

obeisance, pardon; pi. uenies, 426 ; Lat. venia,

pardon.

uenne, 328, fen, mud.
uenlicbe, 206, fen-like, as in mud. It is very

probable that the word ought to be written

uerliche, quickly, speedily; A.S. ferlice, id.
ueole, 162, 388, many; A.S. feola, id.
veolauliche, 38, as a follower, socially; A.S.

folgian, to follow.

veolauredden, 38, 106, fellowship, society, com-
pany.
ueond, 66, 130, 162, 214, g. feondes, 214, an

enemy, the enemy, fiend; A.S. feond, id.

ueor, 216, 220, far.

veorlich, uerlich, 112, 148, 178, 222, 310, 326,

358, strange, marvellous, suddenly, marvel-
lously; A.S. fearlic, sudden.
ueorrento, 228, far away, distant.
i-veotered, 32, fettered; A.S. gefeterian, to fetter.
uerd, 74, 92, 232, 374, ferd, 74, an army; pi.

/verdes, 250; A.S. feord, fyrd, an army.
uei-e, 252, a companion, associate; pi. ueren, 86,

i-ueren, 392; A.S. fera, id.
i-ueruwed, 204, farrowed; A.S. fearh, a little

pig, a litter.
uerslen, 44, to say versicles, to join in prayer;

pr. sub. uersalie, 120; O.Fr. verseiller, id.
uesten, 412, to fast; pr. vested, 20, 130; pi.

uesten, 276; p. veste, 126, 130; A.S. fasstan,

id.

uesten-dawes, 318, fast-days.
uestimenz, 418, vestments.
uestluker, 234, 238, com. morejirmly.
i-uestned, 218, 354, 418, fixed, fastened; A.S.

gefsestnian, to fasten.

uestschipe, 202, 276, holding fast, parsimony.
uet, 136,/«<; A.S. faet.
vet, 166, 274, uoten, 166, feet, v. uot.
ueiSren, 140, to give wings to.
i-ueSSered, 204, i-vlSered, 60, feathered; A.S.

gefyiSered, id.

uefferen, 140, feathers; A.S.fze'Ser, a feather.
uette'5, 136, fatteneth; p.p. i-vetted, grown fat;

A.S. faettian, to fatten.
uettles, 164, 276, vetles, 320, a vessel; A.S.

factels, id.
uggi, 92, k. pr. sub. dread greatly; A.S. oga,

dread, great fear.

vhtsong, 18, 20, the nocturnal prayers.
vif, uif, 112, 25S,five.
uigiles, 412, evening prayers, vigils.
uihte, 162, 196, 358, a fight; A.S. fyht, id.
uihteft, 358, ^i.flghteth.
vikelare, 84, 86, a flatterer.
vikeleft, 198, pr. pi. flatter; pr. p. uikiinde,

flattering.

uikelunge, 224, flattery.
uile, 184, 284, a file; A.S. feol, id.
uiletS, 184, pr.fileth; p.p. i-viled, 284,/fed.
uileuest, 244, fast.
uilte, 380, meanness; Fr. vilete, id.
uingres, 290, fingers.
i.uinden, 156, 350, 398. to find; pr. i-uindeft,

232; p. i-vond, 66, 78, uond, 258; p. sub.

i-vint, 150; A.S. geflndan, to find.
viterokes, 328, smock-frocks; A.S. hwit, white,

roc, an outer garment.
vlaskeiS, 3l4,flasheth,pouretf>; imp. flaskie, 314.

472

GLOSSARIAL INDEX.

vleau, 11 2, flowed,

uleih, 276, a fly; A.S. flig, id.

vleon, uleon, vlihiS, v. fleon.

uleoten, 72, to flit, float, v. to-uleoten.

vlescbe, 180, 234, flesh.

ulesliche, 104, 240, 244, carnal, fleshly; A.S.
flaeslic, id.

vlessh wise, fleshly-wise,

ulessis, 140, flesh.

vlien, 290, fleas.

vlije, 8, 10, a fly: A.S. flig, id.

vlihte, 248, flight.

ulihS, 142, v. fleon.

ulint, 220, flint.

vloc, 120, a flock; A.S. flocc.

vlowinde, 282, 328, flowing, running.

vluht, 132, flight.

vlutten bi, 428, wherewith to keep above water, to
suffice, make comfortable, v. biflutten.

vmbe, 218, umbe, 256, 324, 334, 344, busy,
intent, endeavouring, concerned.

umbestunde, 344, at times, now and then.

umbridawes, 412, umber-days.

unbileaue, unbelief; A.S. ungeleafa.

unbileued, 234, 260, unbelieving.

unbishoped, 208, not having received the rite of
confirmation.

unbiseiness, 344, heedlessness.

uncumelukest, 414, a. most unbecoming.

uncu'Se, 54, 140, strange, unknown, uncouth;
A.S. uncu'S, id.

undeere, 408, disesteemed; A.S. undeor, id.

underueng, v. underuongen.

undergiten, 150, 270, to perceive, understand,
find; pr. undergitest, 290, 296, undergite^,
346; p. undergeten; A.S. undergitan, id.

vnderling, 198, subordinate.

undern, 24, morning service, at nine o'clock.

undernitnen, 262, to undertake; p.p. under-
numen, 198, undertaken.

underset, 254, pr. underprop.

understipren, 142, understipen, 142, g. to under-
prop; A.S. stipere, a pillar, prop.

undertid, 400, the time of the undern, or morning
service.

undertoc, 114, c, undertook.

underuongen, 190, 362, underuon, 14, 422, to
accept, receive; pr. underuonge'S, 190, un-
deruoS, 212, 256, 280; p. underueng, 114,
122, 388; pr. sub. underuo, 226; imp. un-
deruong, 38; underuo, 418; p.p. underuon,
146; A.S. underfangen, underfon, id.

unefenlich, 410, uneuenliche, 408, not to be com-
pared, incomparably.

unefne, 312, uneven, unequal.

vnendliche, 398, infinitely.

unfeale, 198, a. rude, savage; A.S. unfaele,
treacherous, wicked; Sc. unfeel, rough, uncivil.

unuonded, 232, untried.

ungledliche, 338, joylessly.

vngraciuse, 368, ingratitude.

unhealed, 328, id.

unhele-S, 150, unbelief, 58, unhules, 270, a.
pr. uncovereth; p. unhulede, 58, b. ; p.p. un-
heled, 150; A.S. unhelan, to uncover.

unheite, 46, 46, a. unwell, infirm [1. unheile ?]

unhende, 204, improper, unbecoming.

vnhep, 180, 278, mishap; Isl. van, want, happ,
good fortune; Sc. wanhap, id.

vnholde, 222, enemies.

unhole, 112, 370, unsound, unwholesome; A.S.
iinhal, sick.

unholre, 166, less sound, less pure.

unhope, 8, 202, 224, 372, despair; A.S. wana,
want, hopa, hope; Sc. wanhope, id.

unicorne, 120.

uniliche, uniquely, solely.

unimete, 40, 102, 140, 144, 202, 330, 336, 388,
immeasurably, unbounded, incalculable; A.S.
ungemaet, immense, immeasurable.

unimeteliche, 398, immensely.

uniseli, 68, 128, 150, 250, 270, 310, g. uniselies,
334, unhappy; A.S. unsaelig, id.

unkufte, 250, 336, 348, 358, 414, strange, un-
known, uncommon.

unkundeliche, 50, 116, unnatural, inconsistent,
unbecoming; A.S. ungecyndelic, id.

unkuindlukest, 414, most unbecoming, uncon-
genial.

unlepped, 424, b. unwrapped, uncovered, open.

unliden, 58, f. pr. pi. to uncover, unlid; p. pi.
unluded, 58, i.

unlimen, 256, to unfasten, disunite; pr. unlimeS,
228; A.S. lime, cement, mortar, lime.

ii n I imp, 274, evil, misfortune.

unloiSnesse, 340, innocence, meekness; A.S. la's,
harm, evil.

unluded, v. unliden.

unmeiS, 50, immense; com. unmetJluker, 238,
266, immoderately, importunately; A.S. un-
msete, immoderate.

unme'Sschipe, 122, weakness, want of self-re-
straint.

unmunlunge, 280, unawares, unexpectedly; A.S.
unmyndlinga, id.

unnea'Se, 258, 314, with difficulty, reluctantly;
A.S. unease, id.

unneite, 130, f. useless, unprofitable; A.S. unnet,
useless.

vnnen, 284, 380, to grant, permit, desire; pr.

GLOSSARIAL INDEX.

473

unnest, 282, unneS, 22; pr. sub. vSe, 90;
p.p. i-unned; A.S. unnan, id.
unnunge, 282, a giving, bestowing, cherishing.
unnet, A.S. 82, unnute, 130, 352, vain, useless,

unprofitable; A.S. nyt, useful.
unnet, 340, unconstrained, spontaneously; A.S.

nedan, to compel.

unorne, A.S. 108, 418, 424, plain, coarse.
unrechleas, 388, indifferent, heedless; A.S. rece,

reck, care.

unsauure, 262, unsavoury.
unschriuen, 314, 332, unconfessed, without having

confessed.

unseaulich, 10, obscure, unseemly.
unseiene, 312, 'ansehene, 312, b. invisible; A.S.

seon, to see.
unseinede, 312, 312, b. unblest; A.S. segnian,

to bless.

unseli, 174, 262, luckless, unhappy, \. uniseli.
unseluh'Se, 86, 172, misfortune; A.S. unsasUvSe,

id.

unseouwed, 344, unsewed; A.S. siwian, to sew.
unsiker, 144, uncertain.
unsouht, 324, unsought.
vnsta'Seluest, 208, unsettled, unstable; A.S. un-

statSolfaest, id.
unspennede, 158, d. unyoked, unbound; A.S.

spannan, to join, to yoke.
unstrenciSe, 232, weakness, infirmity.
unstrenc'Sen, 138, to weaken, grow weak; pr.

unstrenc'Se'S, 270, 368; A.S. unstreng, weak.
unstronge, 278, infirm, weak; com. unstrengre,

weaker.

untaleliche, 144,410, indescribable, innumerable;

A.S. tellan, to tell, to number; P.E. untellable.

unties, 142, d. waves; A.S. yft, a wave; v. uften.

unfteau, 70, 152, 200, uniSeawe, 200, 374, a

fault, sin, vice; pi. unSeawes, 132, 176, 252,

332; A.S. uniSeau, id.

unSeode, 312; 358, aliens, foreigners, enemies;

A.S. J^od, a people, country.
untiffed, 420, unadorned, v atiffen.
undone, 202, unpleasantness; A. un'Sanc, id.
un'Sonc, 236, un'Sonckes, 338, unflenkes, 122,
undesignedly, unwillingly; A.S. J>encan, to
think.
untime, 344, unreasonableness ; A.S. untima,

id.

untowe, 102, 170, untowen, 372, untowune,
342, improper, indecent, immoral; A.S. unge-
togen, rude.

untoweschipe, 170, impropriety, indecency.
untrust, 332, despair.
untrusten, 332, to despair.
untrussed, 350, unburdened.

CAMD. SOC. 3 P

unuesten, 218, unuestnen, 252, to unfasten, dis-
unite.

unuonded, 232, untried untempted.

unwaker, 272, unwatcliful.

unwarre, 274, unwary.

unweawed, 424, unveiled; A.S. waefels, a veil,
covering, wsefan, to cover.

upwemmed, A.S. 10, unstained.

Alveole, 8, ignorant, unwise; A.S. unwita, id.

unwiht, 238, unwbit [1. unwiht], 274, an enemy,
the fiend; pi. unwihtes, 264, 300.

unwille, 238, reluctant; A.S. unwillan, id.; Sc.
unwilly.

unwine, A.S. 178, 272, an enemy, adversary;
pi. unwines, 246, 270.

unwisdom, 278, folly.

unwitenesse, 278, imprudence.

unwreien, 308, unwrien, 328, to uncover, un-
mask; pr. unwrieS, 58, unwrih'S, 84, 270,
unwreo'S, 88; pi. unwrien, 152, unwreon, 88;
p. unwreih, 56, 58, unwrien, 58; imp. unwrih,
unwreon, 316; A.S. unwreon, unwrigan, id.

unwrie, 58, adj. open, uncovered.

unwrench, 268, wicked artifice; A.S. unwrsenc,
id.

unwreste, 68, 122, 124, 126, 144, 184, 268, 274,
290, 394, base, wicked, depraved, weak; A.S.
unwroest, id.

unwisliche, 338, unwisely.

unwreastliche, 294, a. unwrestliche, 394, wick-
edly, feebly.

unwrestschipe, 304, weakness, wickedness.

unwurS, A.S. 94, 280, 352, 368, 380, 408,
worthless, valueless, disesteemed.

vo, 62, uo, 404, a foe; pi. uoan, 220, 338.

uoamen, 186, 220,fo€men.

uode, 142, 260, 342, 406, fode, 142,/ood; A.S.
foda, id.

uolke, 308, uolcke, 322, uolc, 156, folk, people;

A.S. folc.

uoluwen, 52, 102, to follow; pr. uoluweft, 364;
p. voluwede, foluwede, 78, uoluweden, 262;
imp. folewe, 100; A.S. folgian, to follow.
uonden, 194, to tempt, try; p. uondede, 102,
162, experienced, tempted, tried; p.p. i-vonded,
58, 94, 178; A.S. fandian, to try, search,
tempt.
uondunge, 252, temptation; uondunges, 372,

temptations.
uorbeot, 186, forbids.
uorberen, 218, to have patience, forbear, bear

with; p. uorber, 218, 366.

uorberneti, 244, pr. burneth, consumeth; p.p.
uorbernd, 54, 56, uorberne, 244; A.S. for-
bearnan, to burn up.

GLOSSARIAL INDEX.

uorbisne, 52, 68, 76, 140, 154, an example; pi.

uorbisnes, 164; A.S. bisn, id.
uorbuwen, 306, p. pi. disobeyed, declined; A.S.

forbugan, to decline.

uordon, 210, 334, to destroy; A.S. fordon, id.
uordrunken, 214, drunken; A.S. fordrencan, to

mate drunk.
uordruwede, 148, withered; A.S. fordruwian, to

dry up.
uore, for.
uorgeiS, 364, pr. forgoes, gives up; p. uor-eoden,

406, gave up, did not possess; imp. forge's,

412; A.S. forgan, to forego.
uoreward, 98, 172, foreward, 172, a promise,

engagement.
uorgemen, , to neglect; pr. uorgeme'S, 272;

pi. uorgemen; p.p. uorgemed; A.S. forgyman,

id.
uorgiten, 272, to forget; pr. uorgite^, 200; imp.

uorgite'S. 34; pp. uorfciten, 100, 124, 320,

382; A.S. forgitan, to forget.
uorgiuelich, 346, pardonable, venial.
uorgulte, 388, guilt;/.
uorhoten, 340, to renounce, leave off; p.p. uorhe-

ten, 192, forsaken [derived from A.S. for, a

negative, like ver in German, and AS. hatan,

to command].
uorhoren, 394, to commit whoredom; pr. sub.

uorhorie, 394; p.p. uorhored, 394.
uorhowien, , to despise; pr. uorhowe'S, 198.
uorhwou, 62, wherefore, why.
uorkeoruen, 360, to cut off; pr. sub. uorkeorue,

46; A.S. for-ceorfan, id.
uorkuled, 50, discoloured; MS. Oxon. decolo-

ravit.
uorkuliinde, 306, tormenting ? A.S. acwellan, to

Ml.
uorleosen, 166, 424, to lose; pr. uorleosefl, 120,

236, 326, 408; pi. uorleoaen, 118; p. uorleas,

232; p.p. vorloren, 10, 310; A.S. forleosan, id.
uorlorenesse, 66, 110, ruin, lost state; A.S. for-

lorenes, id.

uorlonginge, 274, languor, listlessness.
vorme, 10, former.

uorrideles, 206, 300, precursors, fore-riders.
uorrotien, 344, to rot.
uorseo'Sen, 312, pr. pi. seethe,
uorschalded, 246, scalded.

uorschuppild, 120, one who transforms, a sorceress.
uorschuppe'S, 222, is transformed, 120, trans-
forms.
uorswoluwen, 164, to swallow up, devour; pr.

uorswoluwe'S; A.S. forswelgan, id.
vort, 22, 24, 236, 296, 300, 400, until, unto.
vorte, vorto, to, in order to.

uor'S, 344, far, forth.

uorfifarinde, 210, mortal, perishing .

uorftmore, 340 , furthermore.

i-uoriSed, 408, done.

uorffgong, 318, procedure.

vorftui, 90, wherefore.

uoriSriht, 370, forthwith, directly.

uor'Sward, 242, onward.

uoruerden, 334, died; A.S. forfaran, to go away,

to die.
uoruret, 138, 236, gnaws, corrodes; A.S. fretan,

to gnaw.
uorworpen, 120, to throw off, cast away; p.p.

uorworpen, 366; A.S. forweorpan, id.
uorwurflen, 210, 254, to perish; pr. uorwurHSe'S,

182, 370.

uostrede, 260, nourished.
uot, 194, 390, the fool; pi. uet, 122, 166, 388,

uoten, 166; A.S. f6t, id.
uoSon, 74, pr. pi. begin.
uofter, 140, a weight; A.S. fofter, id.
voxes, 128, uoxes, 204, foxes.
upbrud, 108, 200, upbraiding; A.S. up-gebre-

dan, to upbraid.
uppard, 216, upwards.
uppen, 146, to be vain, puffed up, to raise up,

bring into notice; p. uppede, 146; p.p. i-upped,

88, 146, 148, 150; A.S. uppian, to rise up, to

be raised up.

uppinge, 148, pride, vanity.
upspende, 158, unyoked, loosened, v. unspennede.
vrakel, 182,/raiY ? Fr. fragile, v. wrakele.
vre, 52, our.

urech, 128, ravenous; A.S. free, id.
urechliche, 204, voraciously.
vreine'S, 152, imp. ask, inquire; p.p. i-ureined,

338, asked; A.S. fregnan, to ask.
vreisons, 36, prayers.
ureo, 220, 276, free, generous; sup. ureoest, 398,

noblest.

ureoleic, 192, nobleness; A.S. freolic, id.
ureomede, 106, 184, 392, a stranger, an alien;

A.S. fremed; Sc. fremd.
ureomien, 234, to benefit, be of use; A.S. fremian,

id.

ureoschipe, 386, 398, liberality.
uret, 184, pr. gnaws, wears away, vexes; pi.

ureten, 378; A.S. fretan, id.
vres, 6, 344, hours, set times of prayer; vren,

286, to pray.
ure'S'Se, 118, wrath.
uridawes, 412, Fridays.
uriniht, 122, the night before Good Friday.
vrnen, 112, 188, 230, 292, p. pi. orn, 294, p. s.

ran; vrne, 164, im. sub; A.S. yrnan, to run.

GLOSSARIAL INDEX.

urommard, 92, 248, away from, different from;

A.S. f 'ram, from.
uroure, 92, 224, 350, comfort, convenience; A.S.

frofer, id.
urouren, 72, 94, to comfort; pr. vroureiS, 108;

A.S. frofrian, id.
urunvSe, 218, 224, 294, 296, 322, a beginning;

A.S. frymS, id.
urre [1. ure], 396, our.
ut, 112, ute, 150, out.
utewi'S, 254, outward.
ut-nummen, special, exceeding; A.S. ut-niman,

to take out, except.
v'Se, 90, v. unnen.

uften, 142, waves; A.S. y'S, a wave, flood.
ut runes, 172, d. tidings, news; A.S. run, a con-
versation, a council, mystery.
ut-totunge, 100, b. looking out.
uttre, 4, 396, utture, 6, outer, outward.
utterliche, 206, 314, utterly, fully, outwardly.
ut wardes,172, outwards [ut,ow<, ward, theguard,

or barrier f]
vuel, 52, 112, 354, 368, 370, 394, evil, sickness,

misfortune; A.S. yfel, id.
vuemest, 328, uumaste, 328, h. uppermost; A.S.

ufemost, id.

uueward, 328, h. upper.
uuolde, 90, b. would.

waclichliche, 294, a. weakly, feebly; A.S. wac-

lice, weakly, foolishly.
wacse'S, 54, waxeS, 98, 288, waxeth; p. weox,

258; imp. waxe, 288; p.p. i-waxen, 380;

A.S. weaxan, to wax, grow.
waden, 252, to wade.
waggeiS, 374, pr. pi. waver, cause to waver; A.S.

wagian, to wag.

waite, 204, conscious; A.S. witan, to know.
waker, 142, 164, watchful; A.S. wacor, id.
wakien, 4, 144, 278, to wake, be vigilant; pr.

wake"8, ; p. wakeden, 276; imp. wakieS,

144; pr. p. wakiind, 144, 244.
walewing, 294, wallowing, rolling oneself; A.S.

walwian, to wallow.
wal, 262, a wall.
wallet, 118, 368, boileth; pr.p. wallinde, 246,

boiling; A.S. weallan, to boil.
wanes, 296, c. walls; G. wand, a wall.
war, 270. wary, guarded.

i-war, 104, aware, warned; i-warre, 240, cautious.
i-warbbet, 260, a. wrapped about, swathed; A.S.

hwearfian ? to wind round.
warche, 326, b. 368, li.pain, ache; A.S. wserc, id.

warde, 312, 430, keeping, protection; A.S.

weard, id.

wardein, 312, a guardian.
warded, 182, pr. guardeth; pr. sub. wardie, 174,

guard; A.S. weardian, to guard.
ware, 244, a. 322, inhabitants, people; A.S.

waru, id.
•v» .len. 70, to curse; imp. pi. warien, 186; A.S.

werian, id; Sc. warrie.
warien, 418, to defend; A.S. warian, to beware,

ward off.

waritreo, 122, 174, 190, 310, the accursed tree, the
gallows-tree; A.S. werig, accursed, treowe, tree.
wariunge, 200, a cursing.
warliche, 138, 198, 402, 426, cautiously; A.S.

ware, caution.

warschipe, 252, 270, wariness, carefulness.
wascheiS, 324, pr. washeth; waschest, 324; p.

weosch, 300 ; imp. wasche'S, 424 ; p.p.

i-waschen, 288, 324; A.S. wsescan, to wash.
wase, 26, d. whoso.
wasschunge, wassunke, 332, a washing; A.S.

waescing, id.
wasted, 138, wasteth, destroyeth; O.Fr. guasteir,

to waste.

wat, 312, 330, knoweth, .wot.
wa-word, 306, b. word of woe, woful word.
weaden, 302, 314, 424, garments, weeds, clothes;

A.S. weed, a garment.
weallinde, 216, wallinde, 246, molten, boiling;

p.p. i-welled, made to boil; A.S. weallan, to boil.
weamode, A.S. 118, 134, peevish, sullen, discon-
tented.
wean, 80, 108, 114, 156, 310, 320, 362, want,

distress, pain; A.S. wana, want.
i-weard, {-wear's, 236, v. i-wufSen.
wearnen, 408, warnie, 54, 64, to warn; pr.

warned, 208; p. warnede, 104, i. ; imp. warnie,

256; p.p. i- warned, 318; A.S. warnian, id.
wecche, 144, 236, watching, watchfulness.
wecchen, 138, 368, to watch, watching; A.S.

weccean, to watch.
wed, 394, a pledge, pawn.
wede, 50, pr. sub. wed, consort; im. wedde, 368;

p.p. i-wedded, 394; A.S. weddian, to make a

contract, to wed.

weden, 264, to grow mad, to rage; A.S. wedan, id.
wedlake, 206, wedlock.
weie, 350, a way; pi. weis, 4, ways, means;

A.S. weg, a way.
weie, 60, 386, balance, weight; A.S. waege, a

balance.

weien, 372, weight; A.S. waeg, id.
weien, 336, to weigh, ponder; pr. weieS, 78,
332, weih'S, 232; A.S. wegan, to carry, weigh.

476

GLOSSARIAL INDEX.

weilawei, 50, 60, 274, welawei, 408, alas I well

away 1

weiteden, 196, a. waited, lay in wait.
wei-uerinde, 350, travelling, wayfaring.
welden, 358, 388, 398, to conquer, possess, govern;

pr. p. weldinde, 112, 188, 260, winning, pos-
sessing, governing; A.S. wealdan, to govern.
welle, 156, a well, fountain, spring; pi. wellen,

282; A.S. well, id.
wem, A.S. 10, 378, a stain, blemish,
wenchel, 334, k. a maid, young woman; A.S.

wencle, id.

wenche'S [1. wendeft, imp. go~\, 98, v. wenden.
wenden, 110, to turn, change, go; pr. wendet,

92, went, 98, 104, 218, 250, 430; p. wende,

160, wint, 296, i-wende, 260, 280; pr. sub.

wende, 50, 424; imp. wende'S, 18, 96; p.p.

i-wend, 78, 120, 254, 376, i-wenf, 376; A.S.

wendan, to go, turn, be turned.
wenen, 106, to think, ween; pr. wene, 62, 210,

weneS, 10, 64, 128, 218, 222, wenes, 54; p.

wende, 236, 280; pi. wenden, 40; pr. sub.

wene, 222; imp. wene, 178; A.S. wenan, id.
wengen, 132, d. wings.
weob, 322, a web.
weofde, 316, e. an altar.

weolcne, 246, 306, the sky, welkin; A.S. wolcen, id.
weole, 192, 196, 198, 398, wealth, prosperity;

A.S. wela, id.

weolie, 398, wealthy; A.S. weolig, id.
weopen, 274, 312, to weep; pr. weopetS, 330,

weopiS, 382; p. weop, 106, 312; pr. sub.

weope, 234; imp. weop, 406; pr. p. weopinde,

330; A.S. wepan, id.
weopmon, 316, a man; pi. weopmen, 10, 54, 68,

A.S. wsepman, id., wifman, a woman.
weore, 398, b. a man; A.S. wer, wear, id.
weoredes, 30, e. a host, a company; A.S. weorod,

a multitude, a host.

weorpen, 404, weorpeiS, 88, v. worpen.
weorre, 72, 404, war, strife; A.S. waer, id.; Sc.

weir,
weorren, , to make war, attack, fight; pr.

weorre'S, 60, 186, 196, 246, 262, 348; p.p.

i-weorred, 390, engaged in war; A.S. wser, war.
weorreur, 246, a warrior.
weosch, 300, p. washed; weoschs, 66; im. was

washing; A.S. weocs, washed, waescan,to wash.
weote, 294, g. consents; A.S. witan, to know.
weouede, 16, 96, 170, 172, 318, 346, an altar;

A.S. weobed, id,
weox, 258, v. wacseft.
wepnen, 60, 240, 366, weapons; A.S. waepen, a

weapon.
were, A.S. 324, work; werc-men, 404, workmen. I

werge-S, 252, 262, b. wearieth; pi. wergen, 262, b.

weary; A.S. werian, to grow weary.
wergunge, 252, wearying.
weri, 352, a man; A.S. wer, id.
\verien, 52, 18, 304, to defend, excuse, guard,

stop; pr. werie'5,246, werest, 294, were1?), 312,

414; p. wereden, 304; pr. sub. weren, 80, g. ;

imp. were, 400; A.S. werian, id.
werien, 4, 6, 418, to wear, put on; A.S. weran,

werian, werigean, id.
weriunge, 8, 368, werunge, 8, a. wearing.
wernen, 330. to forbid, refuse, prevent, warn;

pr. weorneiS, 182, d , wernes, 60, a; p. wernde,

248; pr. sub. warnie, 270; A.S. wyrnan, id.
wernunge, 330, a refusal.
werrest, 328, h. worst; A.S. wyrrest, id.
wete, 164, a drink, liquor, water; A.S. waeta, id.
wicchecreftes, 208, 268, witchcrafts; A.S. wicce-

craeft, witchcraft.
wicke, 358, a. weak? wicked? A.S. wac, weak;

wick, evil, bad, v. Sir F. Madden 's Glossary

to William and the Werewolf. Wic; G. weich,

soft, weak.

widi'ul, wilfule, 168, d., v. r. wihtful, q. v.
widne, 56. wide; A.S. wide, id.
wielare, 106, a deceiver, conjurer; A.S. wigelere,

a conjuror.
wieles, 92, 224, 268, wiles, delusions; A.S. wige-

lung, incantation.
wif, 392, a woman.
wigeles, 300, wiles.

wigele'S, 2~i4,staggereth; A.S. wicelian, to stagger.
wiglinge, 374, a. fighting, struggling; A.S. wig,

warfare.
wihtful, 268, powerful; A.S. wihtfull, heavy;

Sc. wicht, valiant.

wike, 344, 428, a week; A.S. wic, id.
wikke, 104, g.foul, bad, v. wicke.
wildene, 196, a. wilderne, 160, b. a wilderness;

A.S. wild, wild.

wildes, 136, h. groweth wild, wanton.
wil-geone, 368, a free gift.
wilkume, 394, welcome.
willeliche, 328, 396, voluntarily.
willes, 206, 302, 340, 392, willingly, cheerfully,

gladly; willes and woldes, purposely, de-
signedly.

willesful, 56, p. desirous.
williche, 134, b. voluntarily, if it is not an error

for wisliche, q. v.
wilnen, 60, 148, 386, to desire; pr. wilneiS, 202,

374; p. wilnede, 140, 404; imp. wilnie, 66;

p.p. i-wilned, 60; A.S. wilnian, id.
wilninde [1. hwilinde, v. r.], 182, temporal;

A.S. hwil, a while, time.

GLOSSARIAL INDEX.

477

wilnunge, 148, 278, desire.

wilschrift, 340, voluntary confession.

wiltu, 196, 398, wilt thou.

wimlunge, 420, a. a sort of head-dress.

wimpel, 420, a wimple, a muffler.

wimpel-leas, 420, without wimple.

win, 428, wine.

win-beries, 296, a. wind-berien, 296, grapes.

winden, 270, windwe, 270, e. to winnow; pr.
wint, 296, winded, 314, flieth up like chaf;
im. windwede, 270, winnowed; A.S. wind-
wian, id.

windwunge, 270, winnowing, n.

winjeardes, 294, vineyards; A.S. win-eard, a
vineyard.

winken, 288, to wink; A.S. wincian, id. But
in this place its meaning perhaps is, to waver,
to be irresolute; A.S. wancol, unstable, waver-
ing; Sc. wankill, id.; P.E. wankly, frail,
weak.

winstlunge, 238, wrestling; A.S. winnan, to con-
tend, strive.

wipetS, 230, wipeth.

wirsum, 322, a. v. wursum.

wis, A.S. 64, 214, wise, prudent; comp. wisure,
198.

wise, 312, 318, wis, 96, a way, manner; pi.
wisen, 318; A.S. wise, id.

wisliche, 104, 134, 138, 422, wisely, prudently;
A.S. wislice, id.

wisluker, 234. 318, more wisely.

wisure, 198, 338, wiser.

wite, A.S. 4, 202, blame, reproach, a fine, extortion.

when, 4, 10, 14, 72, 202, 206, 208, 234, 312,
368, to guard, keep, take charge of} pr. wite~S,
10, 14; p. wuste, 270; pr. sub. wite, 28, 174,
430; imp. wite, 418, witeS, 422; p.p. i-wust,
48,72,318,410.

witen, to know; pr. wot, 54, wat, 330, wost, 96,
wuteS, 236; p. wuste, 110, 234; pr. sub. wute,
250; imp. wite, 90, i-witeS, 64, wute, 174,
190, 204, 340, 346, 426, wnte«, 92, 248; p.p.
wust, 156, i-wust, 156, b.; A.S. wissian,
witan, to know.

witest, 304, llamest; A.S. witan, to blame, re-
proach.

wi'S, A.S. 224, 278, against.

wiiSbuwen, 116, to avoid; pr. wiflbuweS, 278,
evadeth.

wi'Sere'S, 238, d. fighteth against, resisteth; A.S.
wi'Serian, id.

wiSerwines, 196, 232, 238, adversaries, enemies;
A.S. wi'Serwine, an adversary.

wiftholden, 348, pr. pi. withhold.

wifti, 86, a willow; A.S. wi$ig, id.

wi'S |>en, 284, upon condition.

wiSsahe, 288, c. refusal.

wittsaken, 88, to gainsay ; A.S. wi'Ssacan, id.

wifcseide, 238, v. wiftsiggen.

wiftsiggen, 86, to gainsay, deny; pr. wiflsiggeft,

204,238; imp. wi«sigge«, 262; p. wiSseide,

238, 262; A.S. wiSsaeggan, id.
wiftsigginge, 288, refusing, denying.
i.tnefi, 248, 276, 282, 384, testijleth, saiti.
witte, sense, wit, mind, 64, 106; pi. wittes, 14,

174; A.S. witt, id.
witterliche, 70, 156, 162, f. 294, 316, 358, verily,

with certainty, surely, distinctly; A.S. witodlice,

truly, verily, evidently.
witleas, 256, witless, insane.
witunge, 418, keeping, n.
wiuede, 308, took to wife, iwiued, 216, p.p.

wedded.
wiuene, 158, 382, a., g. pi. of women; A.S. wif,

a woman.
wlatien, 86, 400, to loathe, nauseate; A.S. wlsetian,

id.

wlatunge, 80, loathing; A.S. wlsetung, id.
wlech, 202, 400, wleach, 400, e. lukewarm; A.S.

wlaec, id.

wlite, 98, e. 200, 398, beauty; A.S. wlite, id.
wo, 190, 220, 364, distress, harm, pain.
woanes, 416, 418, a dwelling, abode; A.S. wu-

nian, to dwell.
woawes, 172, 242, walls.

woe, 4, woke, 178, weak, infirm; A.S. wac, weak.
wocliche, 294,/eeWy.
wocnesse, 66, 232, 280, weaJmess; A.S. wacnys,

id.
wod, 96, 120, 406, wode, 66, 164, mad, raging;

A.S. w6d, id.
wod-lege, 96, i. sheltering wood; A.S. wod, a

wood, hleo, shade, shelter.
wodliche, 234, d. madly, strongly.
woddre, 264, more enraged.
wodschipe, 120, 200, madness.
wohes, 388, a. wooeth.
wohlac, 388, d. wooing.
wolawo, 88, alas ! well away I
wolden, 62, wolde, 64, would.
woldes, 304, vrilfully.
wondrede, 214, 310, 362, wondrefte, 156, 310, b.

wontrede, 310, b. tribulation, misery, amaze-
ment, fear of evil; A.S. wan, dread, wandian,

be afraid.
wone, 8, 26, 68, want, wanting; A.S. wana,

want.

wont's, 166, waneth; A.S. wanian, to wane, de-
crease.
wonten, 344, 398, to want, to be wanting; pr.

478

GLOSSARIAL INDEX.

wonteft, 194, 282; pr. sub. wontie, 406; A.S.
wona, wanting, deficient. '

wop, A.S. 110, 156, 312, weeping, n. wopie,
376, weeping, adj.

word, A.S. 88, 198, reputation, word, saying,
praise.

i-wordede, 78, worded, talkative.

wordnesse, 124, soundness; A.S. weor^J, worth,
value.

wori, 386, perverse.

woreiS, 386, distorteth; A.S. worian, to embroil,
err.

worldliche, 234, in a worldly manner.

worpare, 212, one who throws, or darts.

worpen. 40, 166, 306, weorpen, 404, to cast,
throw; pr. worpest, 52, worpetS, 240, 246,
282, 392, 404, weorpeS, 88; p. werp, 52,
230, 280; pr. sub. worpe, 96; p. sub. wurpe,
122, 382 ; imp. worp. 356 ; p.p. i-worpen,
368, wurp, 56; A.S. weorpan, to throw, cast.

wostu, i. e. wotest tu, 276, 312, knowest thou 1

wouh, 126, 158, 180, 188, 192,286, 356, wrong,
wickedness, grief; pi. wouhwes, 190, wowes,
198, 352, wrongs; A.S. woh, wog, wrong,
error, depravity.

wouhinge, 204, wooing.

wouhleche, 96, seduction.

wouhlecchunge, 388, wooing, courtship.

wowes, 346, 378, walls; A.S. wall, weall, a wall.

woware, 90, 390, 400, a wooer; A.S. wogere, id.

woweft, 388, 396, pr. wooeth; p. wowude, 390,
wooed; A.S. wogau, to woo, marry.

wowunge, 116, wooing, courting, n.

wragelunge, 374, wraggungo, 374, a. struggling,
resisting; A.S. wraxlung, wrestling.

wrakele, 102, 204, wretched, miserable; A.S.
wraec, id.

wrakefulliche, 364, vengefully; A.S. wracu, re-
venge.

wrastlare, 222, 280, 374, a wrestler; A.S. wrax-
lere, id.

wrestleS, 280, wrestleth; A.S. wraxlian, to wrestle.

wrastin, 220, b. to rush, \. wresten in.
wrastlunge, 374, wrestlunge, 238, b. wrestling,

resisting.
wrecche, 56, 178, 330, wretched, miserable; A.S.

wrecce, id.

wrecchedom, 232, wretchedness.
wreche, 186, 286, revenge; A.S. wracu, wrsec,

wraecu, id.

wrecchea, 92, 388, wretches.
wreo'Seft, 252, pr. supporteth; pr. sub. wreoftie,

142; A.S. wreotSian, to support.
wreien, 304, 340, to accuse, expose, betray; p.
wreih, 390; pr. sub. wreie, 306, 340; p.p.

i-wreied, 172; pr.p. wreginde, 2, b., wreinde,

2; A.S. wregan, to accuse.
wreifule, 302, 304, accusatory.
wreiunge, 200, 304, exposing.
wreken, 286, to avenge; imp. wrekie, 186; A.S.

wrsecan, id.
wrench, 338, a turn, trick, artifice, stratagem;

pi. wrenches, 270, 300 [wrenches, 92, h. 1.

wrecchesj; A.S. wrenc, a trick, fraud.
wrenchen, 222, 294, to wrench, twist, throw,

shrink; pr. wrenchest, 304, wrenche'S, 212,

244, wrenchen mis, to distort.
wrenchfule, 268, artful.
wresten, 374, to wrestle; A.S. wrasstan, to writhe,

twist.
wresten in, 220, to rush in, force a way; A.S.

inrsesan, to rush on, hrses, a gushing.
wre'S'Sen, 312, 426, to vex, displease, offend; pr.

wretfSet, 138, 352; p.p. i-wre««ed, 44 ; A.S.

wrse'S, wrath, anger.

wre'S'Se, 118, 426, wrath, anger, displeasure.
wrieles, 320, 322, wriheles, 420, a. coverings;

A.S. wrigyls, a garment.
wrien, 84, to cover, hide, conceal; pr. wrihiS, 84,

wrieft, 86, wreoS, 88, wrift, 380, wrih, 150 ;

p. wreih, 390; p.p. i-wrien, 58, 388; A.S.

wrigan, wreon, id.

wringe'S, 322, is wrung; A.S. wringan, to wring.
wrinne'S, 238, d. strivetli, fighteth.
write, pr. 410, p. wrot, 388, p.p. i-written, 210,

410, written.

wrongwende, 254, turned wrong, averse.
wro$, 286, 320, angry.
wro'Sere-hele, 100, 102, wro'Ser-hele, 102, ruin,

destruction.
wrusum, 322, wursum, 274, purulent matter

from a sore.

wude, 96, 402, a wood, wood, fuel; A.S. wudu.
wuic, 148, b. weak; A.S. wac, id.
wule, 156, wulle-5, 168, pr. will.
wulf, 120, wulue, 252, a wolf; wuluene, 120, a

she wolf, wolfish; A.S. wulf, id.
wummonlich, 274, womanly.
wunden, 60, 124, 292, wounds.
wunden, 124, to wound; pr. wunde'S, 124; p.

wundede; p.p. i-wunded, 240, wounded; pr.p.

wundinde, 60, wounding.
wunder, 72, c. 346, evil.
wundrie, 376, imp. wonder.
wune, 266, 326, custom, wont.
wunien, 134, 134, d. 158, 340, to dwell, inhabit;

pr. wunie, 158, wune'S, 126, wunieft, 142; p.
wunede, 112, 172, 190, 410, wunedest, 342;

imp. wune, 162; p.p. i-wuned; A.S. wunian,

to dwell; Sc. to wun, id.

GLOSSARIAL INDEX.

479

i-wuned, 146, 206, 230, 320, 370, 390, accus-
tomed, wont; imp. wunieiS, 412.
wuniunge, 190, 250, wunnunge, 142, a dwelling,

abiding.
wunne, 192, 196, 200, 354, 398, joy, prosperity;

pi. wunnen, 240.
wunnen. 238, pr. pi. fight ; p.p. i-wunnen,

gained, won; A.S. winnan, to win, obtain by

labour, fight.
wunnunge, 74, 142, 196, 350, a habitation;

A.S. wunnung; Sc. a winning, id.
wurchen, 6, to work, to do; pr. wurche'S, 44,

130, 138; p. wrouhte, 258, 272, 390; pr. sub.

wurche, 352, 424; p.p. i-wrouhte, 418; pr.p.

wurchinde, 144; A.S. wyrcan, id.
wurmes, 138, 208, worms, maggots, serpents;

A.S. wynn, a worm, a serpent.
wurse'S, 326, pr. groweth worse; pr. sub. wursie,

228; p.p. i-wursed, 428, wursnet, 428, g.;

A.S. wyrsian, to grow worse.

wursum, 274, a. v. wrusum.

wurft, 150, wur"5e, 138, value, price, worth; A.S.

wyrth, id.
i-wurflen, 52, 96, 128, 140, 214, 218, 414,

i-wurS, 150, i-wurfte, 86, 96, to be, to become,

be made; pr. i-wur'Se'S, 128, i-wuriSet; p.

i-weard, 236, war«, 236, f. wearS, 244; pr.

sub. i-wurSe, 372; A.S. geweorSan, id.
\| ./Sfule, 140, precious; A.S. wufSfull, worthy,

honourable.

wuriSliche, 174, worthili/; A.S. wufSlice, id.
wur'Sschipe, 278, worship, honour; A.S. wur'S-

scipe, id.
wuruhte, 284, a maker, an artificer.

yleslipes, ylespilles, 418, h. hedgehog" s skins;
A.S. igil, eil, yl. a hedgehog; Sc. lap, a cover-
ing; Fr. poil,/Mr, skin.

CORRECTIONS AND ADDITIONS.

Page

line

for

read

8

note b.

pullich

Jmllich.

38

9

wened

weneft.

59

27

thee

that.

66

26

ewarre

iwarre : also in Gloss. Index.

71

19

except, &c.

but ye may say, Assuredly, certainly.

96

11

i-wurden

i-wurSen.

107

31

stale

plain.

112

note b.

devue

derue.

148

8

bitocneft

bitocned.

187

21

add

He forbids it, and saith, Let, &c.

198

12

i-hered

i-here'S.

212

8

wrenched

wrenche'S.

25

lutel

tutel.

214

6

padereS

pa'Sere'S.

215

23

tablecloth

cup.

218

17

instructed

corrected.

241

4

beat, &c.

frown, look displeased and angry.

245

12

high

in haste.

274

27

wredde

wreftSe.

275

31

swelling

inflammation.

277

28

climed

climbed.

288

note c.

wiftsake

wi'Ssahe.

299

4

necessary.

serviceable.

304

32

preote

Jjreote.

313

12

• disgrace

offend.

»>

18

pav

pays.

19

fee'l

feels.

330

29

godes

Godes.

337

10

in an instant

at the last moment.

328

note h.

werres

werrcst.

341

18

accurrence

occurrence.

344

4

sheden

' scheden.

369

18

ingratitute

ingratitude.

385

15

know

knew.

424

note c.

inwid

inwi^S.

448

A S. healden

A.S. healdan.

WESTMINSTER :
PRINTED BY JOHN BOWYER NICHOLS AND SONS, 25, PARLIAMENT STREET.

THE

CAMDEN ft^HisJi SOCIETY,

FOR THE PUBLICATION OF

EARLY HISTORICAL AND LITERARY REMAINS.

AT a General Meeting of the Camden Society held at the Freemasons'
Tavern, Great Queen Street, Lincoln's Inn Fields, on Monday, the
2nd of May, 1853,

THE LORD BRAYBROOKE, THE PRESIDENT, IN THE CHAIR,
THE President having opened the business of the Meeting,
The Secretary read the Report of the Council agreed upon at their
meeting of the 20th of April, whereupon it was

Resolved, That the Report of the Council be received and adopted,
and that the Thanks of the Society be given to the Director and Council
for their services, to the Local Secretaries, to the Editors of the Publica-
tions of the past year, and to Sir Harry Verney for the liberality with
which he has placed his Papers at the service of the Society.

The Secretary then read the Report of the Auditors, agreed upon at
their Meeting of the 20th of April, whereupon it was

Resolved, That the said Report be received and adopted, and that the
Thanks of the Society be given to the Auditors for their services.

Thanks having been voted to the Treasurer and to the Secretary, the

2 ANNIVERSARY MEETING OF 1853.

Meeting proceeded to the election of a President and Council for the year
next ensuing; when,

The Right Hon. Lord BRAYBROOKE, F.S.A.
was elected PRESIDENT ; and

WILLIAM HENRY BLAAUW, Esq. M.A. F.S.A.

JOHN BRUCE, Esq. Treas. S.A.

JOHN PAYNE COLLIER, Esq. V.P.S.A.

WILLIAM DURRANT COOPER, Esq. F.S.A.

BOLTON CORNEY, Esq. M.R.S.L.

PETER CUNNINGHAM, Esq. F.S.A.

Sir HENRY ELLIS, K.H. F.R.S. Sec. S.A.

EDWARD Foss, Esq. F.S.A.

The Rev. JOSEPH HUNTER, F.S.A.

The Rev. LAMBERT B. LARKING, M.A.

Sir FREDERICK MADDEN, K.H. F.R.S.

FREDERICK OUVRY, Esq. F.S.A.

The LORD VISCOUNT STRANGFORD, G.C.B. F.R.S. Director S.A.

WILLIAM JOHN THOMS, Esq. F.S.A. and

Sir CHARLES G. YOUNG, F.S.A. Garter.

were elected as the COUNCIL ; and

ROBERT W. BL-ENCOWE, Esq. M.A. F.S.A.
JAMES CROSBY, Esq. F.S.A. and
WILLIAM SALT, Esq. F.S A.

were elected Auditors of the Society for the ensuing year.

Thanks were then voted to the President for the warm interest
always taken by him in the proceedings of the Society, and for his kind
and able conduct in the Chair.

ELECTION OF OFFICERS, 1853.

AT a MEETING of the COUNCIL of the Camden Society held at No. 25,
Parliament Street, Westminster, on Wednesday the 13th May, 1853, the
Council having proceeded to the Election of Officers, —

JOHN BRUCE, Esq. was elected Director; JOHN PAYNE COLLIER,
Esq. Treasurer ; and WILLIAM J. THOMS, Esq. Secretary, for the Year
next ensuing.

REPORT OF THE COUNCIL

OF

THE CAMDEN SOCIETY,

ELECTED 3rd MAY, 1852.

THE COUNCIL, of the Camden Society, elected on the 3rd of May,
1852, have pleasure in referring to the Report of the Auditors as a proof
that the condition of the Society has not deteriorated during their year
of office.

The Council have to regret the deaths during the past year of the
following Members : —

JOHN BARNARD, Esq. THOMAS PONTON, Esq.

Rev. THOMAS DYER, M.A. JAMES YEELES Row, Esq.

WILLIAM EMPSON, Esq. Mrs. SAUNDERS.

JOHN FORSTER, Esq. The EARL OF SHREWSBURY.

JOHN PALMER, Esq.

The publications of the past year have been —

I. THE CAMDEN MISCELLANY, VOLUME THE SECOND, containing — 1. Account
of the Expenses of John of Brabant and Henry and Thomas of Lancaster, 1292-3:
edited by JOSEPH BURTT, Esq. 2. Household Account of the Princess Elizabeth,
1551-2: edited by the LORD VISCOUNT STRANGFORD. 3. The Request and Suite
of a Truehearted Englishman, written by William Cholmeley, 1553: edited by
WILLIAM J. THOMS, Esq. 4. Discovery of the Jesuits' College at Clerkenwell in
March 1627-8: edited by JOHN GOUGH NICHOLS, Esq. 5. Trelawny Papers:
edited by WILLIAM DURRANT COOPER, Esq ; — and 6. Autobiography of William
Taswell, D.D. : edited by GEORGE PERCY ELLIOTT, Esq.

The satisfaction which this volume has given to the Members gene-
rally, from its varied character and the useful illustration afforded by the
several documents contained in it to the history of the different periods
to which they respectively relate, has determined the Council to endeavour
to produce another volume of similar character at no very distant period.

4 KEPORT OF THE COUNCIL, 1853.

II. Letters and Papers of the Verney Family down to the end of the year 1639.
Printed from the original MSS. in the possession of Sir Harry Verney, Bart. Edited
by JOHN BRUCE, Esq.

This volume has been so recently completed that it is probably not
yet in the hands of all the Members. It will, it is confidently hoped, be
found a valuable addition to our materials for the history of the important
times to which it is brought down. The Society will doubtless remember
that this is not the first volume which the Camden Society owes to the
liberal manner in which Sir Harry Verney has placed his collections at
their service ; and will probably think it right to mark, by a special vote,
their recognition of his liberality, and their hope of a further contribution
from his collections.

The third publication for the past year will be —

III. Regulae Inclusarum : The Ancren Rewle : A Treatise on the Rules and Duties
of Monastic Life, in the Anglo-Saxon Dialect of the 13th Century. Edited by the
Rev. JAMES MORTON, B.D., Prebendary of Lincoln. (Nearly ready.)

The Council have also to announce that the Editor of the Letters of
Lady Brilliana Harley authorises them to say that the first volume for the
year now commencing is so far advanced at press that its publication may
be looked for in the course of a few weeks.

The following works have been added to the List of Suggested Publica-
tions during the past year : —

I. The Poor Man's Mirror, A Wickliffite Tract written by Bishop Pecock. To be
edited from a MS. in Archbishop Tenison's Library by the REV. PHILIP HALE
HALE, B.A.

II. Privy Purse Expenses of King William the Third. To be edited by J. Y.
AKERMAN, Esq., SEC. S. A.

III. An historical Narrative of the two Howses' of Parliament, and either of them,
their Committees and Agents', violent Proceedings against Sir Roger Twysden : their
imprisoning his person, sequestering his estate, cutting down his Woods or Tymber,
to his almost undoing and forcing him in the end to a composition for his own. From
the original in the possession of the REV. LAMBERT B. LARKING, M.A.

IV. The Ancient Divisions, Measurements, Customs, &c. of Wales. Written in
1 637 by Robert Lloyd of the Pixe Office, at the request of Owen Wynne. To be
edited by GEORGE HILLIER, Esq.

V. Extent of the Estates of the Hospitalers in England. Taken under the direc-
tion of Prior Philip de Thame, A.D. 1338; from the original in the Public Library
at Malta. To be edited by the REV. LAMBERT B. LARKING, M.A.

VI. Narrative of the Services of M. Dumont Bostaquet in Ireland. To be edited
by The Rev. JAMES HENTHOUN TODD, D.D.

REPORT OF THE COUNCIL, 1853. 5

It will be in the recollection of the Society that a Memorial was
presented to His Grace the Archbishop of Canterbury in April, 1848,
praying that steps might be adopted to give facilities to literary men to
make researches among the registered Wills in the Prerogative Office,
Doctors' Commons, and that His Gracf informed the President and
Council in reply, that he had no control whatever over the fees taken in
that department. The recent appointment of a Commission to inquire
into the Law and Jurisdiction of the Ecclesiastical and other Courts in
relation to Matters Testamentary, seemed to the Council to afford an
opportunity of bringing the subject again under the notice of those who
might be able to suggest a remedy for the inconvenience complained of.
Accordingly, on the 28th of January last, the President and Council ad-
dressed to those Commissioners a Memorial, of which the following is a
copy : —

To the Right Honourable and Honourable the Commissioners appointed by
Her Majesty to inquire into the Law and Jurisdiction of the Ecclesiastical
and other Courts in relation to Matters Testamentary.
My Lords and Gentlemen,

We, the undersigned, being the President and Council of the Camden Society, for
the Publication of Early Historical and Literary Remains, beg to submit to your con-
sideration a copy of a Memorial presented on the 13th April, 1848, by the President
and then Council of this Society, to his Grace the Archbishop of Canterbury, pray-
ing that such changes might be made in the regulations of the Prerogative Office as
might assimilate its practice to that of the Public Record Office, so far as regards
the inspection of the books of entry of ancient Wills, or that such other remedy might
be applied to the inconveniences stated in that Memorial as to his Grace might seem fit.

In reply to that Memorial his Grace was pleased to inform the Memorialists that
he had no control whatever over the fees taken in the Prerogative Office.

The Memorialists had not adopted the course of applying to his Grace the Arch-
bishop until they had in vain endeavoured to obtain from the authorities of the Pre-
rogative Office, Messrs. Dyneley, Iggulden, and Gostling, some modification of their
rules in favour of literary inquirers. The answer of his Grace the Archbishop left
them, therefore, without present remedy.

The grievance complained of continues entirely unaltered up to the present time.

In all other public repositories to which in the course of our inquiries we have had
occasion to apply, we have found a general and predominant feeling of the national
importance of the cultivation of literature, and especially of that branch of it which
relates to the past history of our own country. Every one seems heartily willing to
promote historical inquiries. The Public Record Offices are now opened to persons
engaged in literary pursuits by arrangements of the most satisfactory and liberal
character. His Grace the Archbishop of Canterbury gives permission to literary
men to search such of the early registers of his see as are in his own possession at
Lambeth. Access is given to the registers of the Bishop of London ; and throughout
the kingdom private persons having in their possession historical documents are

6 REPORT OF THE COUNCIL, 1853.

almost without exception not only willing but anxious to assist our inquiries. The
authorities of the Prerogative Office in Doctors' Commons, perhaps, stand alone in
their total want of sympathy with literature, and in their exclusion of literary
inquirers by stringent rules, harshly, and in some instances even offensively, enforced.
We have the honour to be,

My Lords and Gentlemen,

Your most obedient and very humble servants,

(Signed) BRAYBROOKE, President.

JOHN BRUCE, Director. W. H. BLAAUW.

C. PURTON COOPER. W. DURRANT COOPER.

J. PAYNE COLLIER, Treas. BOLTON CORNEY.

W. R. DRAKE. HENRY ELLIS.

EDWD. Foss. LAMBERT B. LARKING.

PETER LEVESQUE. FREDK. OUVRY.

STRANGFORD. WILLIAM J. THOMS, Secy.

25, Parliament Street, Westminster,
January, 1853.

The Commissioners have acknowledged the receipt of this Memorial,
and the Council hope that the step they have taken will meet with the
approval of this Meeting, as an evidence of their anxiety to use the influ-
ence of the Camden Society for the promotion of historical investigation,
and will also lead to some remedy for the great grievances to which literary
men are at present subjected in the office of the Prerogative Court of
Canterbury.

(Signed) JOHN BRUCE, Director.

WILLIAM J. THOMS, Secretary.

REPORT OF THE AUDITORS,

DATED APRIL 20, 1853.

£

WE, the Auditors appointed to audit the Accounts of the Camden Society, report
to the Society, that the Treasurer has exhibited to us an account of the Receipts and
Expenditure of the Society, from the 1st of April, 1852, to the 31st of March, 1853,
and that we have examined the said accounts, with the vouchers relating thereto, and
find the same to be correct and satisfactory.

And we further report, that the following is an Abstract of the Receipts and
Expenditure during the period we have mentioned.

RECEIPTS. £.

Balance of last year's account .... 250

Received on account of Members
whose Subscriptions were in ar-
rear at the last Audit 98

The like on account of Subscrip-
tions due 1st May, 1852 414

The like on account of Subscriptions
due 1st May next 20

One year's dividend on .£942 lls.Od.
3 per Cent. Consols, standing in
the names of the Trustees of the
Society, deducting property-tax 27

s. d.
7 11

£809 16 11

EXPENDITURE.
Paid for printing and paper of 750 copies of " Chronicle

of Grey Friars " 70

The like for 750 copies of "Camden Miscellany, VoL II." 122

The like for 750 copies of the " Verney Papers " .... 156

Paid for binding 700 copies " Grey Friars Chronicle ". . 27

The like for 700 copies of " Miscellany, Vol. II." .... 28

Paid for binding Volumes of former years 2

Paid for Transcripts 14

Paid for delivery and transmission of 700 copies of
" Chronicle of Grey Friars " and " Camden Miscel-
lany, Vol. II." with paper for wrapper, &c 15

Paid for Wood Engraving 8

Paid for Advertisements 2

Paid for Miscellaneous Printing, Reports, Circulars, &c. 6
One year's payment for keeping Accounts and General

Correspondence of the Society 52

Paid for the expenses of last General Meeting 2

Paid for postage, carriage of parcels, stationery, and

other petty cash expenses , 10

By repayment of one year's Subscription paid in error 1

Balance 288

£. *. d.

18 4

14 9

3 0

3 0

0 0

2 0

16 8

18 1

1 6

5 6

10 8

10 0

7 0

18 9
0 0
8 4

£809 16 11

And we, the Auditors, further state, that the Treasurer has reported to us, that
over and above the present balance of £288 8*. 4d. there are outstanding various sub-
scriptions of Foreign Members, of Members resident at a distance from London, &c.
which the Treasurer sees no reason to doubt will shortly be received.

PETER CUNNINGHAM,
EDWD HAILSTONE,

20/A April, 1853.

Auditors.

WORKS OF THE CAMDEtf SOCIETY.

For the Subscription of 1838-9.

1. Restoration of King Edward IV.

2. Kyng Johan, by Bishop Bale.

3. Deposition of Richard II.

4. Plumpton Correspondence.

5. Anecdotes and Traditions.

For 1839.

6. Political Songs.

7. Hayward's Annals of Elizabeth.

8. Ecclesiastical Documents.

9. Norden's Description of Essex.

10. Warkworth's Chronicle.

11. Kemp's Nine Daies Wonder.

For 1840.

12. The Egerton Papers.

13. Chronica Jocelini de Brakelonda.

14. Irish Narratives, 1641 and 1690.

15. Rishanger's Chronicle.

For 1841.

16. Poems of Walter Mapes.

17. Travels of Nicander Nucius.

18. Three Metrical Romances.

19. Diary of Dr. John Dee.

For 1842.

20. Apology for the Lollards.

21. Rutland Papers.

22. Diary of Bishop Cartwright.

23. Letters of Eminent Literary Men.

24. Proceedings against Dame Alice

Kyteler.

For 1843.

25. Promptorium Parvulorum : Tom. I.

26. Suppression of the Monasteries.

27. Leycester Correspondence.

For 1844.

28. French Chronicle of London.

29. Polydore Vergil.

30. The Thornton Romances.

31. Verney's Notes of Long Parliament.

For 1845.

32. Autobiography of Sir J. Bramston.

33. Correspondence of Duke of Perth.

34. Liber de Antiquis Legibus.

35. The Chronicle of Calais.

For 1846.

36. Polydore Vergil's History, Vol. I.

37. Italian Relation of England.

38. Church of Middleham.

39. The Camden Miscellany, Vol. I.

For 1847.

40. Life of Lord Grey of Wilton.

41. Diary of Walter Yonge, Esq.

42. Diary of Henry Machyn.

For 1848.

43. Visitation of Huntingdonshire.

44. Obituary of Richard Smyth.

45. Twysden on Government of England.

For 1849.

46. Letters of Elizabeth and James VI.

47. Chronicon Petroburgense.

48. Queen Jane and Queen Mary.

For 1850.

49. Bury Wills and Inventories.

50. Mapes de Nugis Curialium.

51. Pilgrimage of Sir R. Guylford.

For 1851.

52. Secret Services of Charles II. and

James II.

53. Chronicle of the Grey Friars.

54. Promptorium Parvulorum, Tom. II.

For 1852.

55. The Camden Miscellany, Vol. II.

56. Verney Papers to 1639.

57. Regulae Inclusarum : The Ancren

Riwle.

Si o

•
%

-

2 7 !989